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THE  UNIVERSITY 
OF  ILLINOIS 
LIBRARY 

3 

L 338  n 


THE 


LIFE  AND  WORK 

OF  THE 

YEN.  J.  B.  DE  LA  SALLE, 


THE  FOUNDER  OF  THE  INSTITUTE  OF  THE 
BROTHERS  OF  THE  CHRISTIAN  SCHOOLS. 


BY 

F.  C.  N. 


D.  & J.  SADLIER  & Co.: 

New  York:  . Montreal: 


31  BARCLAY  STREET. 


275  NOTRE  DAME  STREET. 


1878. 


ENTERED,  ACCORDING  TO  ACT  OF  CONGRESS,  IN  THE  YEAR  1878,  BY 

John  P.  Murphy, 

IN  THE  OFFICE  OF  THE  LIBRARIAN  OF  CONGRESS  AT  WASHINGTON. 


STEREOTYPED  AND  PRINTED 

At  The  Boys’  Protectory, 
West  Chester,  N.  Y. 


6 

L 


PREFACE. 

The  present  Life  does  not  pretend  to  be  exhaustive.  It  is  merely 
a sketch.  It  is  only  in  the  English  language  that  there  is  any  lack 
of  biographies  of  the  Venerable  de  La  Salle.  But  many  of  those  written 
take  partial  views  of  their  subject.  Some  consider  only  the  saint  en- 
during suffering  and  persecution  for  the  greater  honor  and  glory  of  God, 
and  for  the  good  of  souls.  Others  look  but  to  the  mere  human  side 
of  his  character,  and  dwell  solely  upon  the  achievements  of  the  great 
educational  reformer. 

The  writer’s  ,is  a different  view.  To  his  mind  the  great  educator  was 
so  successful,  because  he  was  also  a great  saint.  The  one  trait  is 
inseparable  from  the  other.  Had  he  been  less  holy,  the  work  would 
have  produced  less  fruit.  In  the  following  pages,  while  it  is  sought  to 
do  justice  to  the  educator,  the  saint  is  not  lost  sight  of.  With  what 
success,  it  is  left  to  the  reader  to  determine. 

In  preparing  the  work,  the  following  Lives  have  been  consulted  : 

Vie  de  M.  Jean- Baptiste  de  La  Salle , 2 vols.  4to.  (1733),  par  P.  Blain . 

La  Vie  de  M.  de  La  Salle , Instituteur  des  Freres  des  Ecoles  ChrL 
tiennes , par  M V Abbe  de  Montis.  Paris,  1785.  321  pp. 

Vie  de  M.  de  La  Salle , par  P.  Garreau , S.  y.  1 750. 

Vie  du  Venerable  y.  B.  de  La  Salle , Fondatenr  des  Ecoles  Chi  e tiennes  > 
par  L.  Aynia , pp.  432.  Deuxieme  edition.  Aix,  1858. 

EAbbe  de  La  Salle  et  VInstitut  des  Freres  des  Ecoles  Chre  tiennes. 
Depuis,  1651.  ynsqu'en , 1842. 

Par  un  Professeur  de  V University.  19 8 pp.  Paris,  1842. 

Vie  du  Venerable  y.  B.  de  La  Salle , Fondateur  des  Freres  des  Ecoles 
Chretiennes.  Suivre  de  V Histoire  de  cet  lnstitut.  yusqu'a  1734.  Par  un 
Frere  des  Ecoles  ChrHicnnbs.  500  pp.  Rouen,  1874. 

Un  438486 


VI 


PREFACE. 


Histoire  du  Venerable  Jean -Baptiste  de  La  Salle , Fondateur  de 
V Institut.  des  Freres  des  Ecoles  Chretiennes , par  Armand  Ravelet . 
496  pp.  Paris,  1874. 

La  Vie  de  Monsieur  Jean- Baptiste  de  La  Salle, par  le  R.  P.  D.  Fran- 
cois E.  Maillefer,  Pri.  R.  Bn . de  la  Congregation  de  Si.  Mater , a 
Rheitns.  1766.  (This  life  is  in  manuscript;  there  are  but  six  or  eight 
copies  extant.) 

Leben  J.  B.  de  La  Sallen , von  Jos.  Aloys  Krebs,  C.  SS.  R. 

L.e  Monument  du  Venerable  Jean-Baptiste  de  La  Salle , Rouen.  Fete 
du  2mJuin , 1875.  Deuxieme  edition,  256  pp.  Par  J.  Chantrel. 

(Euvre  des  Ecoles , par  L.  Ayma.  Aix,  1859.  312  pp. 

Vie  du  Frere  Philippe , par  M.  Poujoulat , 1875.  376  pp. 

Also  many  documents  in  the  archives  of  the  mother-house  in  Paris, 
and  several  papers  we  had  previously  published  on  kindred  subjects. 


INTRODUCTION. 


The  Venerable  John  Baptist  de  La  Salle  has  many  claims 
upon  the  attention  of  the  reading  world.  He  was  a holy  man, 
who  practised  virtue  in  a heroic  degree.  The  study  of  such  a 
soul  must  be  elevating  and  invigorating.  It  is  a soul  that  has 
soared  upon  the  wings  of  heavenward  aspirations  above  the 
level  of  humanity  ; it  is  an  example  worthy  of  admiration  : and 
who  knows  but  that,  from  admiring,  God  may  inspire  the 
reader  to  imitate  its  noble  career  ? This  were  certainly  a 
grace  worth  praying  for.  When  one  becomes  so  saturated 
with  the  Spirit  of  God  that  he  snaps  all  the  ties  that  bind  him 
to  the  things  of  earth,  and  lives  only  for  heaven,  his  is  neces- 
sarily a glorious  and  successful  career.  The  world  may  pro- 
nounce it  a failure,  artd  to  all  seeming  it  may  be  so  ; but  it  is 
the  reverse.  The  good  has  been  done,  the  seed  has  been 
sown,  and  in  due  time  Providence  will  draw  out  plant  and 
fruit.  The  work  cannot  remain  barren,  for  it  has  been  blessed. 
Such  is  one  of  the  numerous  lessons  written  upon  the  face  of 
the  life  sketched  in  the  present  volume.  We  see  therein  a 
man  who  runs  counter  to  the  ways  and  maxims  of  the  world  ; 
who  abandons  his  wealth  to  the  poor,  and  becomes  one  of 
themselves,  that  he  may  the  better  do  good  among  them  ; who 
leaves  the  high  road  to  preferment  and  renown,  that  he  may 
be  ignored  ; and  withal,  a man  whose  existence  has  been  a 
benediction  to  millions,  and  whose  career  has  been  made 
resplendent  by  the  accumulating  gratitude  of  two  centuries. 
The  principle  of  action  animating  such  a life  is  worthy  of  our 
most  diligent  research.  The  high  moral  qualities  that  sup- 
ported it  ought  not  to  be  left  unstudied.  We  find  before  us  a 
man  of  iron  will,  overcoming  obstacles  numerous  and  difficult ; 
a man  of  faith,  receiving  successes  and  disappointments, 
patronage  and  persecution,  as  so  many  blessings  coming  from 
the  hand  of  God  ; a devoted  child  of  the  Church,  refusing  a 
mitre  when  to  accept  it  were  to  renounce  his  allegiance  to 
Rome,  and  preferring,  in  the  stead,  a crown  set  with  the 


Vlli 


INTRODUCTION. 


thorns  of  persecution.  The  story  of  such  a life  shows  how 
much  good  may  be  done  when  a man  is  really  in  earnest.  It 
is  an  eloquent  protest  against  the  petty  selfishness  of  so  many 
with  ready  hands  and  willing  hearts,  who  defeat  the  designs 
of  God  upon  them,  because  of  their  want  of  the  spirit  of 
sacrifice. 

It  is  not  only  the  spiritual  life  of  this  great  man  that  is 
worthy  of  our  study  and  imitation  ; it  is  also  his  works.  His 
mission  was  not  merely  to  sanctify  his  own  soul  ; it  was, 
furthermore,  that  of  inaugurating  a new  era  in  education.  He 
began  where  he  found  the  need  the  most  pressing  : he  placed 
primary  education  upon  a new  basis.  Living  in  the  golden  age 
of  Luais  XIV,  he  saw  beneath  the  glitter  of  his  day,  and 
found  that  in  many  cases  what  men  called  gold  was  only 
gilding.  He  found  the  splendors  of  the  court  built  upon  the 
impoverishment  of  the  people,  and  his  heart  bled  for  them. 
Others  might  bask  in  the  sunshine  of  royal  and  episcopal 
power  ; he  would  none  of  it.  He  had  a work  to  do.  The 
poor  were  in  suffering  and  neglect ; their  children  were 
without  a proper  education.  He  saw  a people  growing  up  in 
ignorance  of  their  religion  and  their  duties,  a prey  to  all  the 
accompanying  vices,  and  he  shuddered  at  the  consequences. 
Perhaps  he  foresaw,  perhaps  there  flitted  across  his  vision, 
the  horrors  of  the  French  Revolution.  Be  that  as  it  may, 
had  there  been  more  La  Salles,  the  people  would  not  have 
become  so  estranged  from  the  clergy ; and  though  the  Revo- 
lution might  not  have  been  avoided,  its  horrors  would  have 
remained  unwritten  in  the  blood  of  the  best  in  the  land. 
There  were  universities  and  colleges  enough  for  the  wealthy 
and  middle  classes,  but  the  poor  were  sadly  neglected. 
Primary  education  was  at  a low  ebb.  Anybody  was  con- 
sidered good  enough  to  be  a teacher.  At  Paris,  Claude 
Joly  is  accused  of  employing  the  very  scum  of  society  to 
teach  his  schools.*  In  Lyons,  M.  Demia  finds  “that  the 
greater  number  of  teachers  not  only  did  not  know  how  to  read 
and  write  well,  but  were  also  ignorant  of  the  principles  of  their 
religion.  The  Bishop  of  Toul,  in  1686,  draws  a disgust- 
ing picture  of  the  masters  of  his  day  : “They  are  gamblers, 
drunkards,  libertines,  ignorant  and  brutal.  They  pass  their 


* Factum, , attributed  to  E.  Purchot,  of  the  Paris  University, 
t “ Vie  de  M.  Demia,”  p.  81. 


INTRODUCTION. 


IX 


days  in  taverns,  playing  cards,  and  are  engaged  to  fiddle  in 
haunts  of  pleasure,  and  at  the  village  festivals.  In  church 
they  are  not  modestly  dressed,  and  instead  of  applying  them- 
selves to  the  ecclesiastical  chant,  they  sing,  during  the  Divine 
Offices,  whatever  comes  into  their  heads.”  * But  little  good 
was  to  be  expected  from  such  men  ; on  the  contrary,  the  evil 
they  did  was  incalculable.  ‘ ‘ Since  you  force  me,  said  a pre- 
late, 4 ‘ to  say  what  I would  wish  to  have  hidden  in  eternal  forget- 
fulness, I have  been  obliged  to  interdict  a dozen  of  mcigistersy 
because  these  unfortunate  individuals  had  become  the  coi- 
rupters  of  those  confided  to  their  instruction.  "(■  “ We  ought 

not  to  be  astonished,”  says  M.  Bourdoise,  “ if  we  see  so  few 
of  the  children  educated  at  the  free  schools  live  like  good 
Christians.  For  a school  to  become  useful  to  Chiistianit}, 
it  must  have  masters  who  labor  as  apostles,  and  not  as 
mercenaries.  To  remedy  so  loud-crying  an  evil,  and  raise 
up  masters  worthy  of  their  sublime  mission,  became  the  life- 
work  of  La  Salle.  And  he  succeeded.  He  gave  a new 
method  of  teaching:  the  mutual-simultanecus,  which  time 
has  sanctioned.  “ It  is  by  the  simultaneous  method  that  the 
Brothers  have  raised  the  level  of  education  ; that  they  have 
regulated  its  progress,  and  caused  it  to  be  useful  to  the  masses, 
and  not  to  the  chosen  few.”J  He  based  the  acquisition  of 
knowledge  rather  upon  reason  and  judgment  than  upon 
memory.  He  laid  a hitherto  unheard-of  stress  upon  the  study 
of  the  vernacular.  Prior  to  his  day,  the  study  of  Latin  was 
made  the  basis  of  all  other  studies;  children  should  know  it 
before  undertaking  to  learn  their  mother-tongue.  Lie  reversed 
the  process,  though  not  without  much  opposition.  Nor  did 
he  neglect  higher  education.  He  found  that  many  of  the 
colleges  of  his  day  were  calculated  to  give  young  men  a know- 
ledge of  the  ancient  classics,  and  unfit  them  for  the  industrial 
and  commercial  pursuits  of  life  ; he  accordingly  established 
colleges,  in  which  were  inaugurated  special  courses  in  mathe- 
matics, the  fine  arts  and  the  natural  sciences. 

But  it  was  not  enough  to  begin  all  these  and  other  innova- 
tions and  reforms  ; the  good  work  should  be  perpetuated. 
For  this  purpose  La  Salle  gathered  around  him  men  with  a 
kindred  spirit,  and  drew  up  for  them  a rule  of  life  which  he 


* Synodal  Statutes  of  1686.  t Pere  BLain,  vol.  i,  p.  52. 

X “ Rapport  sur  l ’ Instruction  Primaire,”  by  M.  Buisson,  p.  252.  1873. 


X 


INTRODUCTION. 


himself  was  the  first  to  follow  ; and  he  and  they  pledged  them- 
selves to  devote  their  lives  and  energies  to  the  noble  work  of 
educating  youth.  He  displayed  rare  tact  as  an  organizer. 
The  rules  and  constitutions  he  prepared  for  the  Brothers  have 
been  regarded  as  a masterpiece  of  wisdom.  They  embody 
his  genius,  and  the  more  closely  they  are  followed,  the  more 
successful  is  the  result.  He  showed  the  way  for  the  numerous 
religious  orders  of  laymen  devoted  to  teaching,  since  estab- 
lished in  the  Church.  Be  their  names  what  they  may,  to  him 
must  they  all  look  as  their  spiritual  father.  He  was  the 
pioneer.  “ He  is,”  says  Ravelet,  “the  Columbus  of  a new 
world/'  * He  showed  how  such  institutions  might  be  made 
to  flourish  and  do  good.  And  we  may  add  that  in  every 
instance  La  Salle  was  ahead  of  his  age,  and  worked  more  for 
the  future  than  for  his  own  day.  There  is  scarce  a modern 
educational  improvement  that  he  did  not  anticipate.  “ That 
method  must  be  excellent."  says  M.  Ayma,  “which  has 
remained  the  same  for  two  centuries,  and  yet  ceases  not  to 
suit  our  time,  the  character  of  youth,  our  present  needs,  and 
the  requirements  of  families."  f But  his  greatest  title  to  the 
gratitude  of  men  is  that  he  is  the  modern  apostle  of  Christian 
education.  At  no  time  was  it  more  necessary  to  lay  stress 
upon  the  religious  training  of  youth  than  in  these  days  of 
scepticism  and  godless  education.  At  no  time  is  the  Brother 
of  the  Christian  Schools  more  called  for.  The  school- 
room has  become  the  battle-ground  between  Christianity  and 
atheism.  Therein  the  enemies  of  religion  are  putting  forth 
all  their  strength. 


* “ Histoire  du  Ven.  J.  B.  de  La  Salle,”  p.  5. 
t “ (Euvre  des  Ecoles”  pp.  37,  38. 


CONTENTS 


PAGE. 

Protestation  --------  iii 

Dedication  --------  v 

Introduction  - - - - - - - - vii 

BOOK  I. 

THE  PREPARATION. 
CHAPTER  I. 


Historical  Position  of  the  Church  as  an  Educator. — Some  Leaves 
from  her  past  Record. — The  early  Monks  Civilizers. — Decrees  of 
Councils  in  Favor  of  Education. — The  Work  of  xeligious 
Orders. — The  Work  of  the  Reformation. — How  the  Church 
counteracted  it.  ----------I 


CHAPTER  II. 

Birth  of  Jean  Baptiste  de  La  Salle. — His  Family. — Early  Years. 

— He  enters  the  University  of  Rheims. — First  Communion. — 

He  receives  the  Tonsure. — Duty  of  Christian  Parents. — M.  Dozet 
resigns  his  Canonry  in  Favor  of  M.  de  La  Salle. — St.  Sulpice. — 
P&re  Baiiyn. — Death  of  Father  and  Mother. — He  returns  to 
Rheims. — Pdre  Roland. — M.  de  La  Salle  receives  Minor  Orders. 

— Ordained  Priest  in  1678. — First  Mass. — He  is  sought  as 
Spiritual  Director. — His  Humility.  - - 13 


CHAPTER  III. 

Abb£  de  La  Salle’s  Trials. — He  desires  to  exchange  his  Canonry 
fora  Curateship. — Mgr.  Le  Tellier  refuses. — Death  of  M.  Ro- 
land.— Sisters  of  the  Holy  Child  Jesus. — M.  de  La  Salle  procures 
them  Letters -Patent. — Renewed  Trials. — M.  Nyel  and  Compan- 


Kll 


CONTENTS. 


ion. — Efforts  to  establish  Communities  for  the  Instruction  of  the 
Children  of  the  Masses. — Gerard  Groot,  St.  Joseph  Calasanzio, 
Venerable  Cesar  de  Bus,  M.  Demia,  Blessed  Peter  Fourier, 
Peter  Tranchot,  P£re  Barrd,  M.  Nyel. — M.  de  La  Salle  provi- 
dentially rescued.  — He  lodges  M.  Nyel  and  Companion. — M. 
Dorigny. — School  at  St.  Jacques.  -----  * 35 

CHAPTER  IV. 

Precarious  Condition  of  the  Work. — M.  Nyel’s  Character — M.  de 
La  Salle  brings  the  Teachers  near  his  Residence. — They  dine 
with  him. — Trials. — School  at  Guise. — The  Teachers  live  with 
M.  de  La  Salle. — P&re  Barry’s  Advice. — Rethel. — Duke  de 
Mazarin. — Schools  at  Chateau  Porcein,  Saint- Pierrie,  Laon. — M. 
ctfe  La  Salle  retires  into  Solitude. — Resigns  his  Canonry. — Refuses 
to  give  his  Resignation  in  Favor  of  his  Brother. — The  Abb 6 
Faubert. — The  Venerable  distributes  his  Patrimony  to  the  Poor. 

— Famine  of  1684.  - --  .-  --  --56 


BOOK  II. 

THE  VOCATION. 


CHAPTER  I. 

Several  Collegians  enter  the  Society.— Removal  to  Rue  Neuve. — 
Incompetent  Teachers  requested  to  withdraw. — Retreat  with 
twelve  Brothers. — They  make  triennial  Vows. — The  religious 
Habit. — M.  de  La  Salle  establishes  a Training-School. — Duke  de 
Mazarin. — M.  Nyel  retires  to  Rouen. — General  Assembly  of 
the  Brothers  in  1686. — The  Venerable  resigns  the  Generalship. 

— Illness  of  several  Brothers. — Death  of  FF.  Nicolas,  Jean  Paris, 
and  Maurice. — M.  de  La  Salle  receives  Penitents,  and  is  visited 
by  distinguished  Ecclesiastics.  -------75 


CHAPTER  11. 

De  La  Salle  desires  to  establish  a School  in  Paris. — Mgr.  Le 
Tellier  seeks  to  detain  him  in  Rheims. — Peres  Barr6  and  de  La 
Barmondidre  are  consulted. — School  in  Rue  Princesse. — M. 
Compagnon. — His  Character. — Mme.  de  Maintenon. — Parish  of 
St.  Sulpice. — St.  Vincent  de  Paul’s  Labors. — M.  Olier. — The 
Venerable  is  persecuted. — M.  Forbin-Janson  investigates.  — M. 
Baudrand  succeeds. — M.  de  La  Barmondi£re. — School  in  Rue 


CONTENTS. 


Xlll 


du  Bac. — M.  de  La  Salle  is  called  to  Rheims. — He  falls  danger- 
ously ill. — The  Holy  Viaticum. — M.  Helvetius  cures  the  holy 
Founder. — Death  of  Brother  Henri-Lheureux. — Results  for  the 
Society.  - --  --  --  --  --96 


CHAPTER  III. 

Means  adopted  to  firmly  establish  the  Society. — The  Venerable 
retires  to  meditate. — He  secures  a Novitiate  in  Vaugirard. — The 
Brothers  make  a three-months’  Retreat. — The  Normal-School 
Teachers  replace  them. — Brothers  Jean-Paris  and  Jean-Henri. — 

The  Venerable  makes  a special  Vow  with  the  Brothers  Nicolas 
Vuyart  and  Gabriel. — The  Formula. — Its  Meaning. — M.  Bau- 
drand  wishes  the  Brothers  to  change  their  Dress. — The  Venerable 
refuses. — Vaugirard  : its  Poverty. — Famine  in  1693. — Count  du 
Charmel.  - - - - - - - - - - - 1 12 


CHAPTER  IV. 

The  Brothers  ask  to  make  perpetual  Vows. — Twelve  are  selected. — 
Trinity-Sunday,  1694. — The  Venerable  seeks  to  resign  the  Gen- 
eralship.— An  important  Document  signed. — Hardened  Sinners 
are  converted. — M.  de  La  Salle  suffers  great  physical  Pain. — 
Sister  Louise. — M.  Baudrand. — The  Venerable  rents  a Dwell-  j 
ing. — He  visits  his  Communities. — A young  Calvinist  converted. 

— The  Rules  and  Constitutions. — Death  of  Mgr.  de  Harlay. — 
Private  Chapels  interdicted  by  Cardinal  de  Noailles. — M.  de  La 
Chetardie. — His  Zeal. — Saint  Cassian. — Two  Schools  established. 

— The  Writing-Masters. — The  Training-School  of  St.  Hippo- 
lyte. — The  Venerable’s  Plan  of  Studies  in  1697  adopted  by 
France  in  1851.  - - 132 


CHAPTER  V. 


The  Venerable’s  Friends. — Louis  XIV  and  the  Irish  Exiles. — M. 
de  La  Salle  opens  a Boarding-School. — Gratitude  of  James  II. 

— Memorial  of  the  Clergy  of  Chartres  to  their  Bishop. — Re- 
ligious Orders  true  Republics. — Mgr.  des  Marais  and  the  Jan- 
senists. — The  Venerable  visits  his  Communities. — His  Reception 
in  Chartres. — The  Bishop  offers  to  secure  Letters-Patent  for 
the  Society. — The  Venerable  declines. — His  Forethought. — He 
changes  the  Method  of  teaching  Reading. — Mortifications  prac- 
tised by  the  Brothers  in  Chartres  - - - - - -158 

CHAPTER  VI. 

The  Venerable  establishes  Sunday-Lecture  Courses  for  Artisans  and 
Tradesmen. — Success  of  the  Enterprise. — Schools  in  Calais  and 


XIV 


CONTENTS. 


Troyes. — Brother  Gabriel  and  a Companion  sent  to  Rome. — 
Avignon  and  Marseilles  obtain  Brothers. — Envy  and  Discontent 
in  Paris. — La  Salle  unjustly  held  responsible. — M.  Pirot,  Vicar- 
General,  investigates  the  Complaints. — Patience  and  Humility 
shown  by  La  Salle. — Cardinal  de  Noailles  appoints  a new  Supe- 
rior.— The  attempted  Installation. — Scenes. — M.  Bricot  refuses 
to  accept  the  Position  as  Superior. — La  Salle  threatened  with 
Exile. — M.  de  La  Chetardie  interferes. — The  Director  of  Novices 
and  his  Companion  abandon  the  Institute.  - - - - 176 

CHAPTER  VII. 


The  Venerable  removes  from  Notre-Dame  des-Vertus. — The  Sis- 
ters of  St.  Dominic. — The  Sunday  Lecture-Course  closed. — St. 
Roch. — Darnetal  and  Rouen  receive  Brothers. — Difficulties  of 
the  last  Mission. — Novitiate  at  St.  Yon. — Madame  de  Louvois 
and  the  Benedictine  Nuns. — The  Boarding-School  at  St.  Yon. — 

Its  Character  and  Regulations. — The  Abbe  Hecquet. — La  Salle 
opens  a parochial  School  at  his  own  Expense. — Schools  for  De- 
linquents and  Culprits.  - --  --  --  - 200 

CHAPTER  VIII. 

Troubles  in  Paris. — The  Writing-Masters. — Parliament  refuses  to 
sustain  the  Venerable’s  Appeal. — St.  Sulpice  Schools  temporarily 
closed. — The  Brothers  return. — Schools  in  Mende  and  Alais. — 
Protestant  Scholars  received. — Foundations  in  Grenoble,  Valr6as 
and  St.  Denis. — Brother  Joseph  named  Visitor. — The  Venerable 
visits  his  Communities. — Assembly  at  St.  Yon. — Brother  Ga- 
briel and  the  Roman  Mission. — Famine  in  1709. — The  Novitiate 
brought  to  Paris. — M.  Helvetius  and  the  sick  Brothers  at  St. 
Sulpice. — Brother  Barthelemy.— The  Brothers  in  Moulins  and 
Boulogne. — The  Abbe- Clement  Difficulty. — The  Bishop  of  Avig- 
non.— The  Venerable  ill  at  Vans. — FF.  Henri  and  Nicolas. — M. 
de  La  Salle  returns  to  Marseilles.  ------  227 

CHAPTER  IX. 

Mgr.  de  Belzunce. — The  Jansenists  seek  to  bribe  the  Venerable. — 
Brother  Timothy. — Novitiate  in  Marseilles. — M.  de  La  Salle 
persecuted. — He  prepares  a Memoir. — Desires  to  visit  Rome. — - 
Love  for  the  Holy  Father. — A Jesuit  defends  the  Venerable’s 
Cause. — Charity  for  the  Fallen. — The  Dominicans  welcome  the 
Venerable. — The  City  of  Mende  calls  the  holy  Founder. — The 
Brothers  of  Grenoble. — Brother  Hilarion. — P^re  Blain,  Chap- 
lain at  St.  Yon. — M.  de  Brou  interferes  with  the  Brothers  in 
Paris. — The  Venerable  teaches  School. — He  revises  School- 
Books. — Fr£re  Ir6n6e.  ------  253 


CONTENTS. 


XV 


CHAPTER  X. 

The*  Bull  'Unigenitus. — The  Venerable  recalled  to  Paris. — His 
Reception. — Death  of  M.  de  La  Ch6tardie. — Louis  XIV  and  his 
Age, — The  Novices  return  to  St.  Yon. — Chevalier  d’Armstadt. 

— His  Trials. — The  Venerable  returns  to  St.  Yon. — Visited  by 
distinguished  Persons. — He  Visits  Calais. — Devotion  to  Mary 
Immaculate.  — His  Portrait  secured.— Resigns  the  Generalship. 

— Brother  Barthelemy  elected. — Assistant  Superiors  named. — 

The  Schools  conducted. — Method  introduced  by  the  Venerable  de 
La  Salle. — His  Views. — How  to  direct  and  to  interest  Children.  277 


CHAPTER  XI. 

The  Venerable  de  La  Salle  as  an  Inferior.  —His  Humility. — He 
visits  Paris  to  receive  a Legacy. — Love  of  Truth. — St.  Yon  to  be 
sold. — Death  of  Madame  de  Louvois. — Generosity  of  her  Son. — 

St.  Yon  the  Property  of  the  Institute. — The  Venerable  plans  new 
Buildings. — Fervor  of  the  Novices. — M.  de  La  Salle’s  Recol- 
lection in  Prayer. — Brothers  asked  for  Canada. — Illness  of  the 
holy  Founder. — Temporary  Cure. — Mass  on  St.  Joseph’s  Day. — 

Was  the  Venerable  interdicted  ? — He  follows  St.  Vincent  de  Paul. 

— He  receives  the  last  Sacraments. — Last  Will  and  Testament. — 

He  advises  Retirement  from  the  World. — His  Prophecy. — Last 
Words. — “The  Saint  is  dead  ! ” — Brother  Barthelemy’s  Letters. 
Brother  Gabriel. — The  Funeral.  ------  295 


BOOK  III. 

THE  WORK  AND  ITS  FRUITS. 


CHAPTER  I. 

State  of  the  Institute  at  the  Death  of  the  Venerable. — Brother 
Barth61emy’s  Demise. — Brother  Timothy  elected  Superior. — 
Letters-Patent  secured  for  St.  Yon. — Pope  Benedict  XIII  ap- 
proves the  Society. — A General  Chapter  receives  the  Bull. — 
The  Venerable’s  Remains  transferred  to  St.  Yon. — Imposing 
Ceremonies. — Brother  Gabriel  returns  to  France. — His  Death. — 
Brother  Timothy  resigns— Brother  Claude  elected. — Literary 
Character  of  those  Days. — Election  of  Brother  Florence. — His 
Resignation. — Brother  Agathon. — His  Career  and  Sufferings. — 
The  Revolution. — Martyrs. — Brother  Frumence  named  Vicar- 
General. — School  in  Lyons. — Pius  VII  visits  the  Community. — 


XVI 


CONTENTS. 


PAGE. 

Napoleon  I. — Cardinal  Fesch. — Brother  Gerbaud  elected 

Superior. — His  sudden  Death. — Brother  William  of  Jesus  suc- 
ceeds him.  — School-Books  prepared. — Brother  Anaclet  elected 
Superior. — The  Preparatory  Novitiate. — Evening  Schools.  - 319 


CHAPTER  II. 

Brother  Philip. — His  Character  as  portrayed  some  Weeks  after  his 
Death. — The  World  unites  in  honoring  his  Memory. — H is  Works, 
charitable  and  literary. — Letter  of  the  Cardinal  Archbishop  of 
Paris. — The  Holy  Father  writes  the  Panegyric  of  the  deceased 
General. — Brother  Jean-Olympe. — Success  of  his  Government. 

— A Year’s  Administration. — The  Society  again  in  Tears. — Most 
honored  Brother  Irlide  to  continue  the  Work.  - 340 


CHAPTER  III. 

The  Venerable  de  La  Salle  and  his  Work.— His  Virtues.— Grati- 
tude of  the  Church  and  her  Children.— The  Monument  at  Rouen. 

— Extracts  from  the  discourses. — The  one  Thing  still  asked  by 
the  Catholic  World  for  the  Venerable  de  La  Salle.  - 3°° 


7 

/ 


BOOK  I. 

THE  PREPARATION. 

CHAP.  I. 


The  Church  as  an  Educator. — Some  Leaves  from  her  past  Record. — 
The  early  Monks  Civilizers. — Decrees  of  Councils  in  Favor  of 
Education. — The  Work  of  Religious  Orders.— The  work  of  the 
Reformation. — How  the  Church  counteracted  it. 

The  author  who  undertakes  to  write  a faithful 
history  of  one  of  those  distinguished  characters 
that  the  Catholic  Church  can  alone  produce,  finds 
a preparatory  task  before  him.  Prior  to  building 
up,  he  has  to  clear  away  the  historical  rubbish.  De 
Maistre  has  truly  said  that  history,  for  the  past  three 
centuries,  has  been  a conspiracy  against  truth,  and 
he  who  would  determine  what  any  Catholic  under- 
taking or  Catholic  character  has  been,  must  first  find 
out  what  each  has  not  been.  Thus,  when  we  peruse 
the  pages  of  history,  as  written  by  the  greater  num- 
ber of  authors,  we  find  them  almost  unanimously 
proclaiming  that  the  Church  is  the  enemy  of  popular 
instruction,  and  that  she  dreads  lest  hei^  children 
become  intellectually  vigorous.  Were  we  to  be- 
lieve these  writers,  we  would  conclude  that  she  has 
hold  only  upon  ignorance  ; that,  in  these  days  of 
enlightenment,  she  is  a fossilized  institution,  whose 
life  and  energy  have  all  passed  from  her ; that  she 


2 


The  Life  and  Work  of 


only  cumbers  the  ground,  and  shuts  out  the  light. 
But  the  fact  that  learning  still  exists,  that  it  flour- 
ishes as  a vigorous  tree,  whose  branches  outspread 
themselves  more  and  more,  and  that  all  the  nations 
of  the  earth  now  take  shelter  under  its  protecting 
shade,  is  the  living  refutation  of  the  monstrous  pre- 
tension that  the  Church  allowed  instruction  to  per- 
ish, or  that  she  was  the  enemy  of  learned  men,  and 
of  the  sciences  they  developed. 

Justice  requires  us  to  judge  men,  not  only  by  the 
results  of  their  actions,  but  also  by  the  principles 
which  have  directed  them.  This  rule  is  of  general 
acceptance,  when  applied  to  the  individual ; it  is 
equally  applicable  to  society  at  large.  Now,  it  is 
the  Church  that  has  moulded  the  better  phases  of 
modern  society,  and  inspired  the  humane  elements  in 
the  laws  by  which  she  is  governed.  She  may  not 
have  given  it  all  the  finish  that  modern  reformers 
think  it  might  have  attained  ; but  we  must  not  for- 
get that,  in  this  case,,  the  Church  is  much  like  the 
skilful  master,  who  gives  his  scholar,  not  all  the  in- 
struction that  he  would  desire  to  impart,  but  all  that 
the  latter  has  aptitude  to  receive.  Moreover,  soci- 
ety  . wfieni^roperly  constituted,  depends  for  the 
legality  dflts  existence  upon  the  principles  of  which 
the  Church  is  the  guardian  and  best  exponent.  But 
though  a Divine  institution,  we  must  not  forget 
that  this  Church  accomplishes  her  mission  to  men, 
in  part,  by  human  agencies.  She  forms  and  asso- 
ciates, she  fosters  and  encourages;  but  it  is  not 
given,  even  to  her,  to  create.  This  is  why  the 
work  of  the  Church  is  not  an  absolutely  perfect 


The  Ven.  J.  B.  De  La  Salle. 


3 


work,  in  all  its  details.  But  let  us  be  just;  let  us 
judgffe  her  as  we  would  judge  any  representative 
body  ; let  us  consult  her  official  declarations,  and 
examine  the  efforts  she  has  made  to  render  these 
declarations  effective;  above  all,  let  us  not  forget 
the  feeble  instruments  with  which  she  has  worked, 
and  the  great  obstacles  she  has  had  to  surmount. 

We  shall  not  attempt  to  speak  of  those  famous 
universities,  the  names  of  which  are  known  to  every 
educated  person,  and  which  owed  their  vigor  and 
intellectual  prowess  to  learned  priests  and  monks; 
we  prefer  to  see  whether  the  masses  of  the  people 
were  provided  for ; whether  they  were  left  in  igno- 
rance and  servility,  or  if  the  Church  raised  her 
voice,  and  employed  her  power  and  influence  to 
ameliorate  their  condition. 

Primary  Christian  education  begins  with  the 
organization  of  the  Church.  Christ  was  Plimself  a 
primary  teacher ; His  apostles  were  the  earliest 
Christian  educators.  “ Suffer  little  children  to  come 
unto  me,”  said  the  Divine  Master;  thereby  He 
made  of  His  Church  a grand  school,  in  which  there 
is  room  for  all.  None  are  exempt  from.the  invita- 
tion ; for  the  sublimest  genius,  as  well  as^Jj^njost 
limited  intelligence,  is  that  of  a child  when*Hm~e‘fs 
question  of  the  mysteries  of  our  holy  reli^Hjf  •*;  A* 
sublime  origin  is  this  of  Christian  education.  Thfe 
foundation  was  laid  ; the  erection  of  the  superstruct- 
ure was  only  a question  of  time.  During  the  first 
three  centuries  the  work  of  instructing  had  to  be 
done  by  stealth.  The  Church  was  recognized  only 
to  be  hunted  down.  Under  the  ban  of  persecuting 


4 


The  Life  and  Work  of 


emperors  and  blood-thirsty  governors,  her  home 
was  the  catacombs,  her  pulpit  the  executiorrer’s 
block.  The  only  privilege  granted  her  was  an 
occasional  apology ; her  rights  were  limited  to 
that  of  sealing  her  faith,  and  watering  the  seed  of 
her  belief,  with  the  blood  of  her  children.  But,  the 
first  ages  of  persecution  ended,  she  walked  abroad 
among  the  peoples,  scattering  her  benefits  to  all ; 
she  renewed  her  educational  efforts,  and  proved  her 
love  of  learning  by  the  schools  she  established  in 
all  principal  cities.  “The  Church  and  the  school 
have  been  always  inseparable  for  the  people/’*  As 
time  rolled  on,  and  revolution  followed  revolution, 
she  still  clung  to  her  divine  mission.  Driven  from 
their  cells  and  their  monasteries,  her  sons  seek  new 
retreats.  Even  when  success  crowns  their  efforts, 
and  princes  encourage  their  labors,  these  pioneers 
forget  not  their  vocation.  When  more  than  suffi- 
ciently numerous,  they  form  colonies,  and  are  not 
afraid  to  exchange  the  comforts  of  an  established 
home  for  the  miasma  of  the  marsh,  and  the  terrors 
of  the  forest.  Everywhere  the  children  of  Benedict 
and  Bruno,  of  Columba  and  Clement,  spread  the 
good  odor  of  Jesus  Christ,  and  saved  the  world  from 
falling  into  barbarism.  But,  as  our  object  is  to 
draw1  attention  to  the  efforts  that  prepared  the  way 
for  the  work  of  the  Venerable  de  la  Salle,  we  limit 
ourselves  chiefly  to  the  consideration  of  what  had 
been  accomplished  in  France  previous  to  his  time. 

The  decrees  of  the  early  councils  in  France 
furnish  us  with  positive  evidence  concerning  the 


Gregory  VII,  p.  216. 


The  Ven.  J.  B.  Be  La  Salle. 


5 


universality  of  schools  in  that  country  during  the 
fifth  and  sixth  centuries.  But  this  did  not  last. 
Under  the  degenerate  sons  of  Clovis,  learning 
and  sanctity  became  buried  in  the  disorders  that 
prevailed  throughout  the  kingdom.  The  genius 
of  Charlemagne  remedied  the  evil. 

He  collected  a body  of  learned  men  about  him  ; 
he  required  the  bishops  and  the  abbots,  in  his 
dominions,  to  establish  schools  for  the  education  of 
the  people.  His  orders  were  faithfully  obeyed. 
France  became  a nursery  of  learning  ; throughout 
the  empire,  from  the  court  to  the  remotest  village, 
schools  were  established,  in  which  reading,  writing, 
the  psalter,  singing,  computation,  and  orthography, 
were  taught. 

The  schools  then  founded  were  of  various  grades : 
there  were  those  of  country  curates,  in  which  the 
parish  children  were  to  be  gratuitously  taught,  and 
especially  instructed  in  the  elements  of  Christian 
Doctrine  ; those  attached  to  bishoprics  or  abbeys, 
where  the  instruction  was  of  a higher  grade,  chiefly 
intended  for  youths  who  were  preparing  for  ecclesi- 
astical duties;  finally,  the  school  established  in 
the  emperor’s  palace,  where  the  most  distinguished 
men  of  the  empire  assembled,  and  where  tfie  em- 
peror personally  took  part  in  their  literary  labors. 

Despite  the  ruin  caused  by  the  invasion  of  the 
Normans,  these  schools  were  continued  under  the 
patronage  of  the  bishops,  the  clergy,  and  the  mon- 
asteries— even  by  laymen,  under  ecclesiastical 
supervision.  In  his  Capitulary  of  797,  Theodolphus, 
Bishop  of  Orleans,  one  of  the  first  restorers  of  let- 


6 


The  Life  and  Work  of 


tcrs  in  France,  enjoins  upon  pastors  to  give  gratui- 
tous instruction  to  the  children  of  the  people,  and 
nothing  was  to  be  exacted,  nothing  accepted,  save 
what  might  voluntarily  be  given  by  the  parents.* 
Gautier,  successor  of  Theodolphus,  renewed  the 
decree  by  which  this  pious  bishop  had  ordained 
“ that  each  priest  shall  have  a cleric,  whom  he  will 
religiously  train  ; and,  if  it  be  possible,  he  shall  not 
neglect  to  have  a school  in  his  church,  and  he  shall 
watch  attentively  to  nourish,  in  a chaste  and  mod- 
est manner,  those  whom  his  cleric  undertakes  to 
instruct.”  Hincmar,  Archbishop  of  Rheims  (845), 
the  spiritual  adviser  of  kings,  four  of  whom  he  had 
consecrated,  and  whom  Guizot  not  inappropriately 
compared  to  Bossuet,  believed  it  a duty  to 
introduce,  among  other  regulations  for  the  direc- 
tion of  his  archdiocese,  that  the  proper  authorities 
should  examine  “ if  each  parish  priest  had  a cleric 
able  to  direct  a school .”  In  an  ancient  council,  held 
at  Macon,  we  find  the  same  idea  in  almost  the  same 
words : “ Each  priest  in  charge  of  souls  shall  have 
a competent  cleric  to  teach  school,  and  he  shall 
notify  his  parishioners  to  send  their  children  to  the 
church,  to  be  instructed  in  the  faith.”  The  Council 
held  aPMayence,  in  813,  imposes  it  as  an  obligation 
upon  all  priests  to  employ  every  means  in  their 
power  “ to  oblige  the  faithful  to  send  their  children 
to  the  schools,  to  be  instructed  in  the  truths  of  faith.” 
In  855,  the  Council  of  Valence  earnestly  recom- 
mended the  reestablishment  of  Christian  schools,  and 
chiefly  attributes  the  ignorance  of  the  things  of  God 


* Labbe,  t.  vii,  p.  1140. 


The  Ven.  J.  B.  De  La  Salle . 


7 


so  manifest  in  those  days,  to  the  fact  that  these 
schools  had  been  allowed  to  perish. 

Later,  we  find  the  Church  working  in  the  same 
spirit.  In  1179,  the  third  Council  of  Lateran,  held 
under  Alexander  III,  decreed  : “ The  Church  of  God 
being  obliged,  as  a good  and  tender  mother,  to  pro- 
vide for  the  spiritual  and  corporal  wants  of  her 
children ; desirous  of  procuring  for  the  poor,  who 
are  deprived  of  the  necessary  pecuniary  resources, 
the  facility  to  learn  to  read,  and  to  advance  in  the 
study  of  letters,  ordains  that  each  cathedral  church 
shall  have  a master,  whose  duty  it  will  be  to  gratui- 
tously instruct  the  clerics  of  this  church  and  the 
poor  scholars,  and  this  master  shall  be  given  a sal- 
ary that  will  suffice  to  support  him,  thus  opening 
the  way  to  learning.  A school  will  also  be  estab- 
lished in  the  monasteries,  where  there  formerly 
were  foundations  for  this  purpose.  No  one  shall 
exact  remuneration  for  a license  to  teach,  nor, 
under  pretext  of  any  customs  whatever,  shall  he  ex- 
tort aught  from  these  already  engaged  in  teaching  ; 
neither  shall  he  refuse  any  competent  and  worthy 
person  permission  to  teach.  Those  who  will  pre- 
sume to  contravene  this  order,  shall  be  deprived  of 
their  ecclesiastical  revenues  ; for  it  is  but  just  that, 
in  the  Church  of  God,  he  who,  through  cupidity, 
would  sell  the  right  to  teach,  and  thus  prevent  the 
progress  of  the  Church,  should  himself  be  deprived 
of  the  fruits  of  his  labor.”'*  The  fourth  Council  of 
Lateran,  held  under  Innocent  III,  in  1215,  renewed 
these  instructions.  They  were  followed  as  far 


* Labbe,  t.  x,  p.  1518. 


8 The  Life  and  Work  of 

as  the  troublesome  character  of  the  times  would 
permit. 

In  1235,  Pierre  de  Colmien,  Archbishop  of  Rouen, 
published  an  ordinance,  in  which  he  made  it  obliga- 
tory upon  the  clergy  “frequently  to  impress  upon 
their  parishioners  the  obligation  under  which  they 
were  to  instruct  their  children,  and  to  make  them 
attend  school  assiduously.”  The  recommendations 
were  not  lost  upon  those  to  whom  they  were  ad- 
dressed. At  the  beginning  of  the  twelfth  century 
we  find  schools  opened,  not  only  in  the  cities, 
but  also  in  the  villages.  In  the  thirteenth  and 
fourteenth  centuries  they  spread  in  many  directions. 
Thus,  in  little  villages  like  Saint  Seine  and  Lucenay- 
en-Morvan,  there  were  flourishing  establishments. 
In  the  diocese  of  Langres,  there  were  schools  in  no 
less  than  thirty-one  districts,  some  of  which,  even 
at  the  present  day,  are  insignificant  places.  In 
1465-6,  the  diocese  of  Rouen,  alone,  had  given  the 
tonsure  to  three  thousand  nine  hundred  and  fifty- 
four  )^ouths,  all  of  whom,  to  receive  this  distinction, 
must  have  obtained,  at  least,  a partial  education. 
We  can  conceive  some  idea  of  the  extent  to  which 
these  schools  were  disseminated,  when  we  read 
that  Gerson,  in  his  treatise  upon  the  “ Visitation  of 
Dioceses,”  written  about  the  year  1400,  coun- 
selled the  bishops  to  inquire  diligently  “if  each 
parish  has  a school,  how  the  children  are.  taught 
therein,  and  to  establish  schools  where  none  have 
been  opened.”  With  the  multiplication  of  schools 
came  an  increasing  demand  for  teachers.  The 
profession  was  one  so  highly  honored  in  those 


The  Ven.  J.  B.  De  La  Salle. 


9 


days,  that  it  became  a convenient  cloak  with  which 
to  veil  rascality,  and  then  the  Church  began  to 
be  more  choice  in  her  appointments.  She  laid 
stress  upon  the  faith  and  morals  of  those  to  whom 
she  intrusted  the  education  of  her  youth.  To  this 
effect  we  read  several  canons  and  decrees  of  Coun- 
cils. Thus,  the  thirteenth  canon  of  the  Council  of 
Rouen,  in  1445,  declared  that  none  save  those 
whose  age,  morals,  and  talents  fitted  them  for  the 
profession,  should  be  employed  as  teachers  of  youth. 
In  1551,  the  Council  of  Narbonne  prescribed  that 
teachers,  before  being  engaged,  should  be  presented 
to  the  bishop,  to  submit  to  an  examination  as  to 
morals,  faith,  and  learning.  The  General  Assembly 
of  France,  held  at  Melun  in  1579,  remarks  that  the 
lives  of  teachers  should,  in  themselves,  be  a subject 
of  instruction. 

The  first  canon  of  the  Council  of  Rouen,  in  1631, 
ordained  that  the  bishops  shall  reestablish  the 
ancient  schools,  open  others  in  localities  where  they 
do  not  exist,  and  see  that  youth  be  educated  in  the 
ways  of  the  Lord. 

Similar  regulations  may  be  found  in  the  decrees 
of  the  Council  of  Bordeaux,  in  1533,  of  Aix,  in  1585, 
of  Toulouse,  in  1590,  and  Chalons,  in  1662.  Thus, 
the  last-mentioned  assembly  says:  “ Prefer  the  pay- 
ment of  a teacher  to  any  other  pious  work,  which  may 
be  neither  so  necessary  nor  so  pressing 

As  time  advanced,  it  became  still  more  necessary 
to  attend  to  the  faith  and  morals  of  teachers,  inas- 
much as  the  Protestant  Reformation  had  sent  abroad 
a number  of  illiterate  but  bold  adventurers,  who  had 


io  The  Life  and  Work  of 

left  the  anvil  or  the  bench  to  become  preachers  of 
doctrine  and  teachers  of  youth, — veritable  blind 
leaders  of  the  blind.  The  Reformation  breathed  a 
spirit  of  disintegration.  Naturally,  it  tended  to  the 
total  forgetfulness  of  all  that  tradition  held  dear.  It 
was  a spirit  that  taught  each  man  to  believe  himself 
inspired,  and  the  framer  of  his  own  faith.  It  was 
the  negation  of  all  authority.  How  did  the  Church 
meet  the  difficulty?  It  was  a serious  one;  the 
remedy  must  be  powerful. 

To  oppose  this  spirit  of  independence,  this  pride 
of  intellect,  the  Church  continued  to  offer,  as  she  had 
hitherto  done,  the  doctrine  of  submission  of  will  and 
intellect,  as  embodied  in  her  religious  orders.  St. 
Ignatius,  after  having  been  the  hero  in  earthly  war- 
fare, founds  a Society,  which,  since,  has  been  fore- 
most in  every  religious  battle — first  to  enter  the  field, 
last  to  leave  it.  The  learning  of  his  sons  is  one  of  the 
lights  of  the  Council  of  Trent,  and  their  zeal  brings 
hitherto  unknown,  forgotten  peoples  into  the  fold  of 
the  Church.  Later,  St.  Alphonsus  hastens  to  do  his 
share  in  the  work  of  staying  the  progress  of  infidelity, 
and  of  rebuilding  that  which  irreligion  has  torn  down. 
His  children  devote  themselves  to  the  wants  of  the 
villages,  and  preserve  the  traditions  and  expound 
the  doctrines  of  the  Church  so  well,  that  their 
father  has  been  rewarded  by  being  placed,  with 
the  Gregorys  and  the  Basils,  in  the  list  of  the 
doctors  of  the  Church.  Not  only  had  heresy  made 
sad  havoc  in  the  souls  of  the  people,  but  war,  insti- 
gated by  the  passions  which  the  hour  created,  had 
filled  Europe  with  desolation,  and  all  hearts  with 


The  Ven.  J . B.  De  La  Salle . 


1 1 

dread,  when  St.  Vincent  appears,  to  stem  the  tide  of 
misery  and  suffering.  He,  too,  founds  an  order  that 
will  not  only  have  for  its  object  to  instruct  the 
people,  but  that  will  attack  evil  most  successfully, 
by  preparing  the  athletes  who  are  to  enter  the  field 
against  irreligion  and  infidelity.  His  fathers  of  the 
mission  open  seminaries  and  retreats  : in  the  former, 
young  men  are  trained  for  the  service  of  the  altar  ; 
in  the  latter,  such  as  have  already  entered  the  field, 
and  who  need  repose  for  a short  while,  to  recu- 
perate, physically  and  morally,  may  retire,  always 
certain  of  a welcome  reception.  St.  Vincent  does 
more.  He  establishes  the  Sisters  of  Charity,  whose 
veil  is  their  modesty,  whose  cloister  is  the  sick- 
chamber  or  the  battle-field  ; who  are  to  be  found 
everywhere,  since  there  is  no  place  in  which  they 
are  not  needed.  But  the  age  in  which  the  Refor- 
mation sought  to  establish  itself,  was  not  only  an  era 
of  incredulity  and  negation ; necessarily  it  became 
one  of  sensuality.  The  founders  of  the  new  doctrines 
had  given  the  example ; the  disciples  followed. 
Then  did  the  Church  prove  that  she  possessed 
vitality.  St.  Philip  Neri,  in  his  holy  simplicity,  and 
St.  Paul  of  the  Cross,  in  a spirit  of  mortification, 
which  rivals  that  of  the  seraphic  St.  Francis, — each 
founds  a Society,  whose  work  is  its  best  recom- 
mendation,— a work  that  to-day  admires,  and  to- 
morrow will  not  cease  to  need. 

Is  the  list  complete?  Not  yet;  there  is  one 
character  whose  genius  is  to  turn  the  tide  of 
thought  upon  this  rapid-moving  globe.  He  needs 
only  to  be  mentioned,  to  be  known:  the  Venerable 


. 


12 


The  Life  and  Work  of 


de  La  Salle.  “ He,”  says  Ravelet,  “ is  the  most 
distinguished  person  in  the  history  of  the  eighteenth 
century.”  He  appears  at  the  beginning  of  the 
reign  of  Louis  XIV.  While  this  prince  is  at  the 
zenith  of  his  glory,  an  humble  priest  prepares,  in 
silence  and  in  seclusion,  a work,  the  future  develop- 
ment of  which  he  does  not  foresee.  He  lays  the 
foundation  of  this  enterprise  in  all  humility,  the  very 
year  in  which  Louis,  through  pride,  contests  the 
rights  of  the  Holy  See.  This  modest  priest  founds 
an  association  of  Christian  teachers  at  a time  when 
those  who  govern  the  people  forget  the  most  im- 
portant principles  of  Christianity.  But  long  after 
the  great  monarch  has  tottered  into  his  grave,  and 
his  power  has  fallen,  the  work  of  this  unknown  priest 
grows  apace,  and  his  name  becomes  revered  by  all 
who  love  religion  and  youth. 


The  Ven.  J.  B.  De  La  Salle. 


13 


CHAPTER  II. 

Birth  of  Jean  Baptiste  de  La  Salle. — His  family. — Early  Years. — He 
enters  the  University  of  Rheims. — First  Communion. — He  receives 
the  Tonsure. — Duty  of  Christian  Parents. — M.  Dozet  resigns  his  Can- 
onry  in  Favor  of  M.  de  La  Salle. — St.  Sulpice. — Pere  Baiiyn. — Death  of 
Father  and  Mother. — He  returns  to  Rheims. — P&re  Roland. — M.  de 
La  Salle  receives  Minor  Orders. — Ordained  Priest  in  1678. — First 
Mass. — He  is  sought  as  Spiritual  Director. — His  Humility. 

The  traveller,  who  visits  the  city  of  Rheims,  and 
enters  Rue  T Arbalete,  will  there  find  a hotel,  known 
as  the  Hotel  de  la  Cloche-Perse,  and  also  as  Hotel 
de  la  Croix-d’Or.  Recent  researches  have  estab- 
lished that  it  was  in  this  house,  on  the  thirtieth  day 
of  Ap?il,  1651,  Jean  Baptiste  de  La  Salle  was  born; 
the  same  day  he  was  baptized  in  the  church  of  Saint- 
Hilaire,  his  grandfather  and  grandmother  being 
sponsors.  A marble  slab,  placed  in  a conspicuous 
part  of  the  front  of  the  house,  marks  its  historical 
importance. 

It  may  be  remarked  that,  from  the  foundation  of 
the  Apostolic  College,  certain  families  have  been 
specially  favored  by  heaven,  in  regard  to  religious 
vocations.  In  the  family  of  which  Jean  Baptiste  de 
La  Salle  was  the  first-born,  history  presents  another 
illustration.  Four  of  the  seven  children  conseciated 
themselves  to  God : a daughter  became  a religious 
among  the  Ladies  of  St.  Stephen  ; one  of  the  sons, 
a canon-regular  of  St.  Genevieve,  at  Senlis  ; two 


The  Life  and  Work  of 


14 

others  were  successively  canons  in  the  Metro- 
politan Church  of  Rheims.  The  family  of  La  Salle 
has  other  glories,  partially  of  a religious,  partially 
of  a national,  character.  The  name  and  family  are 
found  connected  with  some  of  the  most  eminent 
explorers  or  missionaries  in  the  New  World.  Mar- 
quette, the  Jesuit,  was  connected  with  La  Salle, 
Rose  de  La  Salle,  a relative  of  Jean  Baptiste,  being 
Pere  Marquette’s  mother;  and  in  the  French  army 
which  aided  in  securing  American  independence, 
there  were  three  Marquettes,  who  gave  their  lives 
for  the  cause. 

There  is  but  one  verdict  as  to  the  early  years  of 
Jean  Baptiste  de  La  Salle.  “ Gifted  with  the  most 
happy  disposition  of  mind  and  heart,”  says  one  of 
his  latest  biographers,*  “ this  child  of  benediction 
produced  early  fruits  of  virtue.  Simple  in  his 
tastes,  charitable  to  the  poor,  affectionate  toward 
his  brothers,  submissive,  respectful,  and  considerate 
toward  those  whom  he  looked  upon  as  superiors, 
he  was  the  ornament  and  the  joy  of  this  noble 
family.  He  never  manifested  any  affection  for 
those  amusements  or  brilliant  feasts  at  which  he  was 
at  times  constrained  to  assist ; yet,  in  his  external 
conduct,  nothing  could  be  detected  that  bespoke 
either  a gloomy  disposition,  or  a superficial  char- 
acter; he  was  gay,  without  giddiness;  devout, 
without  affectation.”  Moreover,  it  was  easy  to 
foresee  that  Providence  had  special  designs  upon 
this  remarkable  child.  All  that  related  to  religion 
charmed  him  ; his  greatest  delight  was  to  read  the 


* F.  Lucard. 


The  Veil . J.  B.  De  La  Salle . 


15 


Lives  of  the  Saints.  When  his  parents  wished  to 
reward  him  for  his  application  to  study,  they  could 
give  him  no  greater  gratification  than  to  relate 
some  pious  legend,  or  to  read  a portion  of  the  Acts 
of  the  Martyrs.  The  ceremonies  of  the  Church 
produced  a marked  effect  upon  him  ; he  loved  to 
repeat  them,  as  best  he  could,  before  a miniature 
altar,  which  he  had  erected  in  his  room.  Possess- 
ing a rich,  sympathetic  voice,  his  greatest  satisfac- 
tion was  to  sing  pious  hymns  and  canticles,  though 
his  father  offered  him  the  opportunity  of  training 
his  musical  taste  in  another  direction.  He  learned 
to  serve  Mass,  and  afterward  asked,  as  a signal 
favor,  to  be  given  a place  among  the  sanctuary 
boys  of  his  parish.  So  determined  was  his  opposi- 
tion to  worldly  amusements,  that,  on  one  occasion, 
while  the  entire  family  was  engaged  in  the  enjoy- 
ment of  a soiree  given  at  his  parents'  residence,  he 
could  only  be  consoled  when  one  of  the  pious  ladies 
present  consented  to  relate  to  him  some  traits  in  the 
lives  of  the  saints. 

His  virtuous  mother,  Nicolle  Moet,  had  a large 
share  in  the  development  of  these  pious  sentiments, 
but  she  did  not  limit  herself  to  this  part  of  his 
education.  At  an  early  age  she  inured  him  to  the 
love  of  labor,  and  this  strengthened  the  foundation 
of  his  future  persevering  character.  When  about 
eight  years  of  age,  he  was  placed  in  the  university 
which  had  been  founded  at  Rheims  in  1554.  It 
was  then  under  the  rectorship  of  the  distinguished 
Thomas  Mercier.  The  precocious  talents  of  the 
young  scholar,  his  keenness  of  judgment,  and  his 


i6 


The  Life  and  Work  of 


close  attention  to  study,  gave  his  parents  reason  to 
expect  a most  brilliant  future  for  their  son.  The 
new  scholar  realized  the  hopes  of  his  family  ; ere 
long  he  attracted  the  attention  of  his  professors, 
and  soon  gained  their  esteem.  Under  their  intelli- 
gent direction  he  made  rapid  progress,  to  such 
an  extent,  indeed,  that  they  more  than  once 
involuntarily  asked  themselves:  “ For  what  work 
has  Providence  predestined  this  remarkable  child  ? 
What  shall  be  his  future?”* 

The  attentions  of  a religious  mother,  joined  to 
the  instructions  of  intelligent  pastors,  prepared  Jean 
Baptiste  for  the  important  act  toward  the  accom- 
plishment of  which  his  heart  yearned  with  child- 
like faith  and  love.  His  first  communion  was  an  act 
that  not  only  united  him  with  his  Divine  Lord,  but 
also  made  known  his  future  vocation.  Rich  in  the 
innocence  and  fervor  of  his  youth,  he  approached 
Jesus  with  candor,  love,  confidence,  and  simplicity. 
Fully  impressed  with  the  greatness  of  the  favor 
he  had  received,  he  desired  to  make,  as  nearly  as 
possible,  an  adequate  return.  What  could  he  give 
but  his  own  heart?  The  sacrifice  was  intuitively 
called  for  at  the  moment  when,  for  the  first  time,  he 
found  himself  united  with  the  sacred  heart  of  his 
Lord.  Instinctively  the  sacrifice  was  asked,  spon- 
taneously it  was  given.  From  that  moment  his 
choice  was  made,  and  young  La  Salle  cried  out,  in 
the  fulness  of  his  gratitude:  “ Henceforth  the  Lord 
is  my  portion  ; no  creature  shall  deprive  me  of  this 
Divine  treasure;  in  Him,  alone,  shall  my  soul  seek 
light,  peace,  rest,  and  happiness.” 


F.  Lucard,  t.  i,  p.  II,  2me  ed. 


The  Ven.  J.  B.  De  La  Salle . 


17 


Hitherto,  Louis  de  La  Salle  had  fondly  hoped 
that  his  son  would,  in  course  of  time,  attain  the 
highest  positions  within  the  gift  of  the  profession 
of  law.  He  had  looked  upon  Jean  Baptiste  as  one 
who  would  fittingly  continue  to  preserve  the  noble 
traditions  of  the  family,  while  perpetuating  its  ex- 
istence. What  was  his  surprise,  his  momentary 
sorrow  even,  when  informed  that  he  must  renounce 
all  such  fond  parental  aspirations?  His  son  had 
but  one  desire : that  of  abandoning  the  world,  with 
all  its  allurements  ; one  ambition  : that  of  “ entering 
the  house  of  the  Lord,”  of  offering  each  day  the 
sacrifice  that  is  unceasingly  immolated  from  the 
rising  of  the  sun  till  the  going  down  thereof.  But, 
if  the  child  was  highly  favored  in  the  call,  he  was 
not  less  blessed  in  the  courage  of  his  father.  After 
a brief  struggle,  which  only  increased  the  value  of 
the  offering,  this  new  Abraham  resigned  himself  to 
the  will  of  God,  as  expressed  in  the  determination 
taken  by  his  son. 

Christian  parents,  do  you  understand  the  noble- 
ness of  such  conduct?  Do  you  see  your  own  duty 
traced  in  the  action  of  this  Christian  father?  If 
urged,  even  at  the  risk  of  your  lives,  to  break  open 
the  door  of  the  tabernacle,  to  seize  the  sacred  ves- 
sels, and  to  use  them  for  profane  purposes,  the  blood- 
stained altar-steps  would  attest  the  courage  with 
which  you  had  resisted  so  sacrilegious  an  outrage ! 
Yet  what  less  criminal  act  do  you  commit,  when 
you  thwart  the  religious  vocations  of  your  children  ; 
when  you  take  these  vessels  of  election,  and  con- 
strain them  to  serve  a purpose  for  which  Providence 


i8 


The  Life  and  Work  of 


had  never  intended  them?  Had  such  unchristian 
principles  directed  the  conduct  of  Louis  de  La 
Salle,  we  should  not  have  one  of  the  brightest  pages 
furnished  for  our  information  and  encouragement 
in  the  extensive  volume  of  Catholic  history,  while 
the  Church,  and,  through  her,  society,  might  have 
had  fewer  laborers  in  the  great  cause  of  popular 
education. 

In  the  conduct  of  Jean  Baptiste  de  La  Salle,  at 
this  early  age,  we  see  that  his  retiring  disposition 
did  not  indicate  want  of  force  of  character.  It  was 
his  first  great  sacrifice,  and  his  Christian  fortitude 
proved  equal  to  the  exigency.  True  courage  is 
never  demonstrative.  Like  still  waters,  which  run 
deep,  it  is  only  the  occasion  which  manifests  its 
power. 

The  angels  rejoiced,  and  happy  parents  and 
friends  applauded,  when,  on  the  eleventh  of  March, 
1662,  Jean  Baptiste  received  the  tonsure  from  Jean 
de  Maltreau,  Bishop  of  Olonne.  The  ceremony 
took  place  in  the  archiepiscopal  chapel  of  Rheims. 
“ Young  de  La  Salle,  like  another  Samuel,  seemed 
formed  for  the  service  of  the  tabernacle.  The  ton- 
sure,” continues  his  earliest  biographer,*  “ was  not 
for  him  an  idle  ceremony,  nor  simply  a semblance 
of  renunciation  of  worldly  manners  and  customs,  as 
it  is  for  so  many  others.  His  mouth  spoke  only 
what  his  heart  dictated,  when  he  declared  that  he 
took  God  for  his  portion,  and  that  he  desired  no 
other  inheritance.  Once  a cleric,  Jean  Baptiste  de 
La  Salle  seems  a new  man.  His  piety,  his  modesty, 


Pere  Blain,  1733. 


The  Ven . jf.  B.  De  La  Salle . 


l9 


the  innocence  of  his  morals,  all  shone  with  greater 
lustre  than  before  he  had  vested  himself  with  the 
surplice,  and  had  approached  the  steps  of  the  altar. 
Among  the  clerics,  as  in  the  midst  of  his  school- 
mates, he  was  a shining  example.  It  was  a candle 
which  the  bishop  had  lighted,  and  had  placed  upon 
a candlestick,  that  it  might  spread  its  rays  upon  the 
church  of  Rheims.  Soon  this  luminary  was  to 
shine  over  all  France.  His  love  for  chanting  the 
praises  of  the  Lord  increased  each  day.  Providence 
was  pleased  soon  to  give  this  young  disciple  the 
opportunity  to  follow  Him  more  closely.” 

At  this  time  the  University  of  Rheims  had,  for 
chancellor.  Pierre  Dozet,  Archdeacon  of  Cham- 
pagne, who  had  been,  for  fifty-three  years,  canon  in 
the  cathedral  of  that  city.  He  was  a man  of  great 
information,  and  of  profound  piety.*  He  wished, 
before  dying,  to  resign  his  canonry  in  favor  of  some 
scholar  who  united  on  his  brow  the  double  halo  of 
science  and  virtue. f For  this  reason,  he  believed 
that  he  would  be  rendering  an  important  service  to 
the  chapter  of  the  metropolitan  church  of  Rheims, 
by  resigning  his  canonry  in  favor  of  the  Abbe  de  La 
Salle.  The  church  of  Rheims,  so  noted  for  the  multi- 
tude of  saints  and  of  learned  persons  that  it  has 
furnished,  could  felicitate  itself  upon  the  acquisition 
it  had  just  made  in  the  person  of  this  holy  young 
man.  It  was  not  the  ambition  of  his  family  that  pro- 
cured him  the  honor.  He  owed  the  preferment  to 
the  great  idea  that  had  been  formed  of  his  worth. £ 

* Ravelet,  Vie  du  Ven.,  p.  83.  t Ibid.,  p.  7. 

J P.  Garreau,  S.  J.,  Vie  de  M.  de  La  Salle,  p.  11. 


20 


The  Life  and  Work  of 


Not  satisfied  with  the  general  testimony  in  the 
Abbe  de  La  Salle’s  favor,  M.  Dozet  desired  to 
examine  the  young  cleric.  In  him  the  experienced 
chancellor  discovered  one  of  those  souls  selected 
by  the  Almighty  for  a great  w^ork.  He  was  happy 
in  considering  himself  an  effective,  though  distant, 
instrument  in  its  furtherance.  Abbe  Dozet’s  resig- 
nation occurred  on  the  ninth  of  July,  1666;  his 
successor  took  possession  of  his  appointment  on 
the  seventeenth  of  January  following.  He  had  not 
quite  completed  his  sixteenth  year.  Once  installed 
in  this  new  dignity,  “ his  assiduity  at  choir  was 
remarkable;  but  the  devotion  with  which  he  sang 
the  Divine  Office  attracted  even  greater  attention. 
The  old  considered  themselves  happy  in  having  the 
new  canon  in  their  midst;  the  young  respected 
his  virtues  : even  had  the  latter  been  inclined  to 
less  regularity,  they  would  have  found  their  con- 
duct condemned  by  his  example.”* 

Here  we  find  the  subject  of  our  narrative  installed 
in  the  chapter  of  one  of  the  most  remarkable 
churches  in  France, — a body  of  men  which,  in 
1798,  counted  thirty-one  of  its  former  members 
bishops ; twenty  had  occupied  the  archiepiscopal 
see  of  Rheims  ; twenty-one  had  worn  the  Roman 
purple  ; four  had  occupied  the  chair  of  Peter,  under 
the  names  of  Sylvester  II,  Urban  II,  Adrian  IV, 
and  Adrian  V. 

That  the  retiring  incumbent  understood  the 
character  and  disposition  of  him  he  had  chosen  to 
be  his  successor,  will  be  seen  by  the  counsel  he 


* P.  Garreau,  S.  J.,  Vie  de  M.  de  La  Salle,  p.  12. 


The  Ven.  J.  B.  De  La  Salle . 


21 


gave,  when  informing  him  of  his  generous  inten- 
tions. “ Remember,”  said  M.  Dozet,  “ that  a canon 
should  be  like  a Carthusian  monk : he  must  pass 
his  life  in  solitude  and  in  retreat.,,  The  Venerable 
de  La  Salle  never  forgot  this  advice.  Though 
naturally  given  to  study,  the  position  in  which  he 
now  found  himself  rendered  it  a double  duty 
for  him  to  devote  his  whole  intellectual  energy 
to  the  acquisition  of  those  sciences  in  which  canons 
were  required  to  distinguish  themselves.  The 
Council  of  Trent  demands  that  the  cathedral  chap- 
ter be  composed,  at  least  two-thirds,  of  doctors.  St. 
Charles  Borromeo  selected  none  but  doctors  as 
canons.  A laudable  pride,  not  to  say  a Christian 
sentiment,  therefore,  induced  M.  de  La  Salle  to 
devote  himself  with  renewed  ardor  to  study. 
Having  finished  his  course  of  philosophy  at  Rheims, 
he  took  the  degree  of  Master  of  Arts ; and  attracted 
by  the  superior  advantages  to  be  secured  in  the 
schools  of  Paris,  he  determined  to  pursue  his  theo- 
logical studies  in  that  city.  “ I am  convinced/' 
said  he  to  his  parents,  “ that  there  I shall  find  fewer 
distractions,  and  a more  complete  course/' 

Once  more  Providence  directed  the  steps  of  His 
servant.  In  Paris  there  were  three  seminaries,  each 
presenting  special  claims  to  the  attention  of  indus- 
trious and  piously  inclined  students : that  designated 
as  Saint  Nicholas  du  Chardonnet;  that  known  as 
the  Bons  Enfants,  in  which  M.  Olier  had  made  a 
retreat — St.  Vincent  de  Paul  had  also  been  con- 
nected with  it,  and  had  extended  its  usefulness ; 
and,  finally,  that  of  St.  Sulpice,  founded  by  M. 


22 


The  Life  and  Work  of 


Olier.  This  last  was  the  one  selected  by  the  Abb6 
de  La  Salle.  Besides  the  ordinary  advantages, 
this  seminary  required  its  students  to  devote  a 
certain  time  each  week  to  the  catechising  of  the 
young  and  the  ignorant.  At  least  four  thousand 
children  received  religious  instruction  in  this  way, 
through  the  instrumentality  of  M.  Olier,  who  had 
rented  several  places  in  which  to  assemble  the  youth 
of  his  parish.  St.  Vincent  de  Paul  regretted  that 
he  could  not  offer  this  advantage  to  the  students 
of  the  seminary  of  the  Bons  Enfants.  “ Experience 
has  taught  us,”  said  he,  “ that,  where  there  is  a 
seminary,  it  is  well  to  have  a parish  in  which  to 
exercise  the  seminarians.”  Thus,  in  preferring  St. 
Sulpice,  the  Abbe  de  La  Salle  entered  a step  fur- 
ther into  the  designs  of  Providence,  and  prepared 
himself  to  be  the  future  founder  of  an  institute,  one 
of  whose  chief  duties  would  be  to  instruct  children 
in  the  doctrine  and  the  fear  of  the  Lord. 

He  entered  St.  Sulpice  on  the  eighteenth  of 
October,  1670,  and  came  under  the  enlightened 
direction  of  the  celebrated  M.  Louis  Tronson^ 
known  till  our  day  as  the  author  of  “ Subjects  of 
Particular  Examen,”  still  used  in  many  religious 
communities.  M.  Tronson  was  rector,  and  M.  le 
Ragois  de  Bretonvilliers,  superior.  Both  kindly 
received  the  young  abbe ; they  admired  his  can- 
dor, his  genial  disposition,  his  amiable  manner,  and 
treated  him  accordingly,  yet  he  chose  neither  for 
his  spiritual  director.  At  this  time  a distinguished 
Calvinist  convert,  Pere  Baiiyn,  was  particularly 
remarked  by  the  Abbe  de  La  Salle.  He  was 


The  Ven.  J.  B.  De  La  Salle . 


23 


in  charge  of  the  catechism  classes,  to  which  he 
devoted  himself  with  untiring  zeal.  To  him  the 
new  student  opened  his  heart,  and  begged  for 
direction.  M.  Tronson  had  already  selected  Fere 
Baiiyn  as  confessor:  it  is  not  surprising  that  this 
should  have  influenced  the  choice  of  M.  de  La 
Salle.  A single  incident  will  show  that  he  had  not 
overrated  the  virtues  of  his  spiritual  guide : — 

One  day  Bossuet  visited  M.  Tronson,  and  ex- 
pressed his  regret  that  there  could  no  longer  be 
found  in  the  Church  such  heroic  examples  of 
obedience  as  were  narrated  of  the  ancient  religious. 
“ It  is  true,”  replied  M.  Tronson,  “ that  such  ex- 
amples are  rare,  and  that  they  were  numerous 
in  times  past;  yet,  through  the  mere}7  of  God, 
there  are  still  striking  illustrations  furnished  us : 
perhaps  I might  give  you  one  at  this  moment.” 
M.  Tronson  left  his  room,  and  requested  a semin- 
arian to  send  him  M.  Baiiyn.  The  latter  soon 
arrived,  and,  according  to  custom,  tapped  lightly  at 
the  door,  before  entering.  Hearing  no  response, 
and  supposing  M.  Tronson  occupied,  he  took  his 
New  Testament  from  his  pocket,  and  continued  to 
read  it,  till  the  superior  would  tell  him  to  enter. 
When  the  Bishop  of  Meaux  desired  to  leave,  M. 
Tronson  accompanied  him  to  the  door,  where  he 
found  Pere  Baiiyn.  “ What  does  this  mean,  sir?” 
he  said,  in  a severe  tone.  “ Is  it  possible  that  you  have 
had  the  audacity  to  come  to  the  door  of  my  room, 
and  to  listen  to  the  conversation  I have  held  with 
Monseigneur?  . . . Leave  this  place  immediately.  . . 
such  conduct  is  unworthy  a priest.”  M.  Baiiyn, 


24 


The  Life  and  Work  of 


without  uttering  a word,  bowed  most  respectfully, 
and  retired,  to  the  great  astonishment  and  edification 
of  the  Bishop  of  Meaux. 

It  may  easily  be  supposed  that,  under  the  direc- 
tion of  so  experienced  a guide,  the  Abb6  de  La 
Salle  made  rapid  progress  in  virtue.  One  of  his 
professors,  afterward  Superior-General  of  the 
Congregation  of  St.  Sulpice,  has  left  this  enviable 
testimony  in  his  favor:  “ M.  de  La  Salle  was 
constantly  a faithful  observer  of  the  rules ; his 
conversation  was  always  pleasing  and  becoming ; 
he  seems  never  to  have  given-offence  to  any  one , nor 
to  have  incurred  any  one  s censure .” 

None  can  live  with  the  disciples  of  M.  Olier 
without  partaking  of  their  zeal  for  souls ; their 
influence  insensibly,  but  surely,  makes  itself  felt. 
With  the  Abbe  de  La  Salle,  the  union  thus  cemented 
has  been  continued  through  his  children.  Says  M. 
Poujoulat:  “ To  assist  the  Christian  Brothers  is  a 
tradition  with  the  priests  of  St.  Sulpice.  It  was 
they  who,  in  Paris  ” (as  we  shall  see  hereafter), 
“ first  assisted  the  Abbe  de  La  Salle.  Two  centuries 
after,  they  were  the  first  to  welcome  the  children  of 
the  Venerable  to  the  shores  of  the  New  World. 
The  sons  in  each  case  were  true  to  the  early  friend- 
ship.” * While  at  St.  Sulpice,  the  Abbe  de  La 
Salle  distinguished  himself,  not  only  by  his  piety, 
but  likewise  by  his  vigor  of  intellect,  and  the  apt- 
ness with  which  he  treated  theological  subjects. 
One  of  his  biographers  bears  this  flattering  testi- 
mony, which,  moreover,  is  substantiated  by  all 


* “ Vie  clu  Fr&re  Philippe,”  p.  200. 


The  Ven . J.  B.  De  La  Salle . 


25 


authorities  on  the  subject:  “ He  courageously 

wrestled  with  theological  difficulties,  and  familiar- 
ized himself  with  all  the  subtleties  that  error 
opposes  to  the  unshaken  principles  of  truth.  To 
arm  himself  entirely  against  dangerous  sophisms, 
he  joined  practice  to  the  advantage  of  serious 
and  continued  reading.  He  might  be  heard  dis- 
cussing, not  in  that  tone  which  pride  and  self-suffi- 
ciency would  suggest,  but  with  that  assurance 
which  is  the  fruit  of  zeal  for  the  defence  of  truth. 
When  stopped  by  any  difficulty,  he  consulted  his 
masters,  committed  their  answers  to  writing, 
thought  over  their  meaning  at  his  leisure,  and 
applied  them  when  occasions  presented.  By  observ- 
ing this  method,  even  with  ordinary  talents  he 
would  have  distinguished  himself ; we  may  thence 
form  an  idea  of  the  rank  he  attained  as  a scholar, 
since  Providence  had  so  largely  favored  him  with 
remarkable  talents/'  * However,  those  who  would 
thoroughly  understand  the  life  of  the  Abbe  de  La 
Salle,  must  remember  that  the  future  Founder  was 
destined,  during  all  his  days,  to  live,  labor,  and  suc- 
ceed, without  any  large  share  of  human  sympathy. 
At  the  time  we  now  speak  of,  the  young  abbe  was 
to  begin  his  painful  experience  of  the  uncertainty 
of  worldly  prosperity. 

When  he  left  Rheims,  in  1670,  to  enter  the 
Seminary  of  St.  Sulpice,  his  beloved  mother  was 
in  the  enjoyment  of  perfect  health.  She  had  smiled 
upon  her  son,  had  blessed  him,  and  had  promised 
herself  to  see  him  return,  when  his  studies  were 

* P.  Garreau,  S.  J.,  “Vie  de  M.  Tv.  S.,’’  vol.  i,  p.  16. 


26 


The  Life  and  Work  of 


completed,  to  be  the  future  guide  and  consoler  of 
the  household.  But  all  her  anticipations  were 
not  to  be  fulfilled ; little  more  than  a year  had 
elapsed  when  the  mournful  intelligence  reached  the 
young  levite  that  his  mother,  from  whom  he  had 
never  received  aught  save  kindness  and  affec- 
tion, and  whose  pleasure  had  been  his  delight, 
was  no  more.  Even  the  sad  satisfaction  of  kissing 
the  brow  of  this  departed  parent  was  refused  him. 
The  only  legacy  that  he  prized,  was  her  blessing. 
He  had  not  seen  her  dying;  he  was  to  meet  her 
only  in  heaven.  “ Lord,”  said  this  affectionate  son, 
“ Thou  knowest  how  dear  to  me  was  the  mother  I 
have  lost.  If  I have  the  happiness  to  find  favor  in 
Thy  sight,  I beg  of  Thee  to  take  pity  upon  her  soul : 
place  her  in  the  haven  of  Thy  eternal  rest.” 

The  shock  he  had  just  received  was  one  that 
required  all  his  manhood  to  bear  up  against.  It 
demanded  more  : grace  was  needed ; and  this  he 
obtained  by  the  outpouring  of  his  soul  into  the 
bosom  of  the  God  of  all  consolation.  Deep  as  was 
his  draught  of  sorrow,  the  measure  of  his  sufferings 
was  to  be  filled  within  a few  months,  by  the  death 
of  his  beloved  father,  thus  leaving  him  an  orphan, 
the  protector  of  a household,  and  the  administrator 
of  a considerable  patrimony.  Before  expiring,  the 
father  had  earnestly  recommended  the  care  of  his 
other  children  to  their  eldest  brother ; the  abbe* 
therefore,  left  the  Seminary  of  St.  Sulpice,^and  re- 
turned to  Rheims,  the  better  to  oversee  the  educa- 
tion of  his  brothers  and  sisters,  and  tQ  administer  the 
revenues  of  his  family. 


The  Ven.  J.  B.  De  La  Salle . 


27 


“ When/'  says  Pere  Blain,  “ one  possesses  the 
ecclesiastical  spirit,  and  loves  the  source  from 
which  it  is  drawn*  he  may  easily  conceive  the  pain 
that  our  young  abbe  must  have  experienced, 
when  obliged  to  interrupt  his  course  of  study  ; to 
leave  a house  in  which  he  delighted  to  dwell,  and  in 
departing  from  which  he  lost  at  once  the  greatest 
assistance  in  his  studies,  and  the  grandest  models 
of  priestly  virtue.  Filled  with  joy,  he  had  entered 
the  Seminary  of  St.  Sulpice  on  the  eighteenth  of 
October,  1670  ; his  heart  crushed  with  affliction,  he 
left  it  on  the  nineteenth  of  April,  1672 ; but  in 
retiring,  he  bore  with  him  the  spirit  of  a cleric,  and 
was  already  a man,  as  far  as  his  age  had  allowed 
him  to  become  so.” 

It  was  a difficult  task  for  the  Abbe  de  La  Salle, 
at  the  age  of  twenty-one,  to  replace  father  and 
mother  toward  his  family ; but  he  devoted  his 
whole  attention  to  his  domestic  affairs,  provided 
for  every  circumstance  by  his  discreet  administra- 
tion, and  foresaw  each  emergency  by  his  prudence. 
At  an  age  when  so  many  are  flattered  with  the 
thought  of  being  free,  La  Salle  was  not  only 
his  own  master,  but  the  temptation  inseparable  from 
the  care  of  many  was  before  him.  Others  would 
have  fallen,  under  such  circumstances.  Among 
the  mental  struggles  that  he  must  have  experi- 
enced was,  “ whether  he  should  pursue  the  voca- 
tion that  he  had  thus  far  selected.”  Many 
plausible  arguments,  which  the  world  and  nature 
would  have  pronounced  unanswerable,  might  have 
been  advanced;  but  the  future  Founder,  distrusting 


28 


The  Life  and  Work  of 


his  own  lights,  had  recourse  to  his  usual  method  : 
prayer,  and  the  direction  of  discreet  advisers;  and 
therein  lay  his  safeguard.  The  friend  he  needed, 
and  whom  Providence  had  provided  for  the  oc- 
casion, was  found  in  the  person  of  M.  Roland, 
canon  and  theologian  of  Rheims.  He  was  born  the 
second  of  December,  1642.  “ M.  Roland/’  says  Pere 
Garreau,  “ seemed  born  only  to  do  good  to  the 
public  ; he  had  received  great  talents  from  God, 
and  did  not  render  them  sterile,  by  living  apart 
from  those  he  was  to  benefit.  His  whole  time  was 
occupied  in  good  works.”  The  Abbe  de  La  Salle, 
at  the  age  of  twenty-one,  places  himself  under  the 
direction  of  a guide  who  was  but  twenty-nine.  But 
his  choice  was  a wise  one. 

His  biographers  give  this  testimony  of  M.  Roland  : 
“ He  was  pious  and  enlightened,  detached  from  the 
world,  and  recommended  the  practice  of  poverty, 
humiliation,  and  penance.  He  wore  a hair-shirt, 
and  an  iron  waist-band ; slept  in  a modest  and 
poorly-furnished  room,  and  refused  himself  all  that 
might  savor  of  luxury  or  effeminacy.  In  his  home 
he  had  a certain  number  of  young  men,  whom  he 
prepared  for  the  ecclesiastical  state ; he  had  estab- 
lished in  this  way  a sort  of  preparatory  seminary, 
wherein  he  directed  their  studies,  and  formed  their 
interior.  M.  de  La  Salle  was  not  one  of  his  students, 
but  he  was  one  of  his  most  docile  penitents,  and 
most  faithful  disciples.”  “ There  were  other  ecclesi- 
astics in  the  city  of  Rheims,  quite  as  distinguished 
for  their  learning  and  their  piety;  none  equalled 
him  in  his  zeal  for  the  Christian  education  of  the 


The  Ven.  J.  B.  De  La  Salle . 


29 


poor.”  In  1670,  M.  Roland  preached  the  Lenten 
sermons  in  the  city  of  Rouen.  During  this  time  he 
held  frequent  conversations  with  the  pastor  of  Saint 
Amand,  under  whose  direction  he  had  spent  the 
first  six  months  after  ordination.  He  also  frequently 
saw  Pere  Barre,  with  whom  he  contracted  a holy  and 
lasting  friendship.  These  two  founders  of  the 
Sisters  of  Providence  gave  M.  Roland  a full  idea 
of  the  object  and  the  end  of  the  pious  association 
which  they  had  organized. 

“ No  one,”  says  F.  Lucard,  “ could  at  that  time 
undertake  any  good  in  Rouen,  without  becoming 
acquainted  with  Madame  de  Maillefer.  Born  at 
Rheims,  of  the  Dubois  family,  which  was  allied  with 
that  of  M.  de  La  Salle,  she  had  at  first  been  very 
vain  and  selfish.  Harsh  toward  the  poor,  she  was 
extremely  careful  to  procure  for  herself  all  that 
could  gratify  her  sensuality,  or  pamper  her  love  of 
luxury.  Like  Dives,  she  one  day  gave  a cruel  re- 
fusal to  a poor  person,  whom  she  might,  by  an  alms, 
have  saved  from  misery,  but  who,  unfortunately, 
died  the  following  night  in  one  of  her  stables, 
where  the  servants  had  sheltered  him.  Stung  with 
remorse,  she  at  once  entered  seriously  into  herself. 
The  sight  of  her  spiritual  condition  affrighted  her, 
and  she  was  converted  to  the  Lord.  From  that 
hour  she  endeavored  to  obliterate  her  past  record, 
by  the  most  heroic  acts  of  penance  and  humility  ; 
she  assisted  Pere  Barre  in  all  his  charitable  under- 
takings, and  M.  Roland,  who  had  known  her  at 
Rheims,  met  her  occasionally.  She  promised  to 
found  a school  for  boys  in  her  native  city.  About 


30  The  Life  and  Work  of 

this  time  the  ‘ Remonstrances’  of  M.  Demia 
appeared.  They  produced  such  effect  upon  M. 
Roland,  that  he  determined  to  establish  schools  for 
the  poor,  under  his  immediate  direction.  He 
realized  his  design,  by  establishing  the  Sisters  of 
the  Infant  Jesus.  Madame  de  Maillefer  obtained 
a worthy  daughter  of  Pere  Barre’s  congregation, 
Sister  Francoise,  to  be  the  superior  of  this  new 
community.”  The  Abbe  de  La  Salle  occasionally 
saw  the  members  of  the  new  Society,  when  he 
visited  his  spiritual  director.  His  heart  was  in 
their  work,  as  soon  as  he  had  learned  its  charitable 
object.  M.  Roland  found  it  an  easy  task  to  interest 
him  in  the  rising  undertaking ; and  thus,  without 
his  knowing  it,  was  La  Salle  gradually  preparing 
for  his  own  great  labor. 

In  the  midst  of  these  circumstances,  the  Abbe  de 
La  Salle  did  not  forget  the  duties  of  his  position. 
He  remembered  that  a stewardship  was  confided  to 
him,  and  he  did  not  wish  to  be  an  unjust  servant. 
Six  talents  had  been  given  him,  and  our  history 
shows  that  he  caused  them  to  bear  interest  for  his 
Master.  He  established  a rule  for  his  brothers  and 
sisters,  to  which  they  were  obliged  to  submit.  The 
hours  of  rising,  those  for  meals,  the  time  for  study 
and  recreation, — all  was  determined  with  remark- 
able foresight.  He  felt  that  order  was  heaven’s  first 
law,  and  that,  where  happiness  was  possible,  it  was 
probable  only  where  order  reigned.  His  brothers 
and  sisters,  seeing  that  he  was  the  first  to  fulfil  the 
injunctions  given,  cheerfully  submitted ; and  the 
spirit  of  union  with  which  heaven  blessed  these 


The  Ven.  J.  B . De  La  Salle . 


3i 


orphans,  took  from  the  rule  the  monotony  it  would 
otherwise  have  inspired. 

The  Abbe  de  La  Salle’s  general  object  in  select- 
ing M.  Roland  as  his  spiritual  director,  was  to 
secure  a guide  who  would  replace  Pere  Baiiyn  ; his 
immediate  desire  was  to  learn  the  will  of  God  as  to 
his  future  course.  Pere  Roland’s  virtue  had  merited 
the  entire  confidence  of  M.  de  La  Salle  ; the  latter,  in 
return,  gave  him  complete  obedience,  and,  in  submis- 
sion to  his  wise  counsels,  determined,  without  further 
delay,  to  enter  the  ecclesiastical  state,  by  taking  upon 
himself  its  irrevocable  obligations.  In  the  absence 
of  Cardinal  Barberini,  Archbishop  of  Rheims,  he 
received  minor  orders  from  the  hands  of  Charles 
de  Bourbon,  Bishop  of  Soissons,  on  the  seventeenth 
of  March,  1668.  The  Church,  on  that  day,  was 
celebrating  the  feast  of  St.  Patrick,  whose  children, 
at  that  very  hour,  were  sealing  with  their  blood 
their  attachment  to  the  faith  which  their  patron  had 
given  them.  Thousands  of  their  descendants  were 
afterward  to  become  children  and  disciples  of  this 
young  levite.  O11  Pentecost  Sunday,  1672,  M.  de 
La  Salle  advanced  another  step  toward  his  sublime 
vocation,  by  receiving  subdeaconship  at  Cambrai, 
from  Ladislas  Jounart,  archbishop  and  duke  of  that 
city.  As  he  progressed  toward  the  object  of  his 
desires,  Providence  permitted  that  many  churches 
should  divide  the  honor  of  having  initiated  the 
future  Founder  of  the  Brothers  of  the  Christian 
Schools.  He  wished  to  return  to  Paris  to  receive 
university  honors,  but  his  domestic  duties  prevent- 
ing, he  obtained  this  distinction  in  his  native  city. 


32 


The  Life  and  Work  of 


By  the  advice  of  M.  Roland,  M.  de  La  Salle 
went  to  Paris,  in  1675,  and  was  there  ordained 
deacon  by  the  Bishop  of  Bethlehem.  “ Let  me 
be  permitted,”  writes  Pere  Blain,  “ without  wishing 
to  compare  our  young  deacon  to  the  first  who 
received  this  honor  in  the  Church,  let  me  be 
permitted  to  apply  to  him  those  words  which  the 
Holy  Ghost  uses  in  canonizing  Saint  Stephen:  ‘ He 
was  full  of  peace , and  of  the  Holy  Spirit l His 
modest  demeanor,  the  tranquil  and  even  tenor  of 
his  countenance,  inspired  every  one  with  this  favor- 
able impression  toward  him  ; more  than  once,  when 
at  the  altar,  in  prayer  or  elsewhere,  people  thought 
that  they  perceived  in  him  another  Stephen,  whose 
tace  shone  as  that  of  an  angel.” 

Thus  we  see  that  six  years  were  spent  in  pre- 
paring for  the  solemn  act  which  was  to  be  the 
culmination  of  the  Abbe  de  La  Salle’s  desires.  He 
had  taken  no  step  without  counsel;  he  had  not 
advanced  without  having  first  assured  himself,  by 
the  wisest  means,  that  he  was  going  in  the  direc- 
tion in  which  Providence  desired  him  to  proceed. 
What,  then,  must  have  been  his  joy,  his  soul-filling 
happiness,  when,  on  the  ninth  of  April,  1678, 
Easter-Eve,  he  knelt  before  Mgr.  Le  Tellier,  his 
archbishop,  and  received  at  his  hands  the  sacerdotal 
unction,  in  the  Cathedral  of  Rheims ! 

Ordained  priest,  the  Abbe  de  La  Salle  thought 
only  of  approaching  the  altar.  He  redoubled  his 
fervor  in  preparing  to  offer  his  first  Mass.  His 
whole  life  had  been  a preparation  for  the  bright 
day  he  had  just  passed  ; and  the  following  morning, 


The  Ven.  J.  B.  De  La  Salle . 


33 


while  the  Church  celebrated  the  feast  of  the  resur- 
rection, La  Salle  offered  up  the  divine  sacrifice,  the 
unbloody  repetition  of  Calvary’s  drama,  through 
which  are  taken  away  the  sins  of  the  world.  No 
pomp  attached  to  the  abbe’s  first  offering.  No 
father  and  mother  were  there  to  receive  from  the 
consecrated  hands  of  their  first-born  the  Bread  of 
Angels.  No  numerous  retinue  of  friends  assembled 
to  do  honor  to  this  joyful  occasion.  In  silence  and 
retirement,  alone,  in  converse  with  God,  the  young 
priest  offered  the  Lamb  without  stain.  He  was  not 
long  to  enjoy  the  quiet  which  was  his  on  this  occasion. 

All  his  biographers  agree  with  Pere  Blain,  in 
saying  that  “ persons  afterward  went  to  his  Mass 
to  be  edified,  to  be  impressed  by,  and  to  share,  his 
piety.  The  assistants  were  recollected  and  touched ; 
they  felt  themselves  renewed,  when  witnessing  the 
piety,  the  profound  respect,  the  majestic  air,  with 
which  he  performed  the  divine  ceremonies.  As  he 
retired  from  the  altar,  the  worshippers  still  remained 
m their  places,  that  they  might  partake,  as  he 
passed  by,  of  the  graces  with  which  his  soul  had 
been  filled.  His  thanksgiving  completed,  he  found 
himself  surrounded  by  numbers  who  insisted  upon 
receiving  his  advice.  He  was  another  Moses,  who 
returned  from  conversing  with  God,  and  who 
brought  with  him  a heavenly  light,  which  he  shed 
upon  all  those  who  approached  him.  His  youth 
was  no  obstacle  to  the  confidence  which  his  piety 
inspired  ; for,  if  he  was  a young  priest,  he  already 
appeared  a great  saint.”  * 


* “Vie  de  J.  B.  de  La  Salle,"  vol.  i,  p.  131. 


34 


The  Life  and  Work  of 


Such  manifestations  of  confidence  were  a source 
of  suffering  and  humiliation  for  him  in  whom 
they  were  centred.  “ Many  recommended  them- 
selves to  his  prayers,  but  he  answered  that  he 
was  the  one  most  in  need  of  being  prayed  for.  The 
hour  in  which  he  would  devote  himself  entirely  to 
the  salvation  of  others,  had  not  yet  arrived.  He 
left  the  church  without  heeding  those  who  so 
earnestly  asked  his  advice.  In  the  quietude  of 
his  home,  he  devoted  himself  to  the  duties  imposed 
by  his  guardianship.  When  he  had  given  the  re- 
quired time  to  this  obligation,  he  retired  to  his  room, 
where  study  and  prayer  occupied  the  hours  in 
which  he  was  not  engaged  in  chanting  the  praises 
of  God  among  the  canons,  in  the  cathedral  church 
of  Rheims.”* 

* u Vie  de  M.  de  La  Salle/’  vol.  i,  p.  28. 


The  Veil.  J.  B.  De  La  Salle. 


35 


CHAPTER  III. 

Abb6  de  La  Salle’s  Trials. — He  desires  to  exchange  his  Canonry  for  a 
Curateship. — Mgr.  Le  Tellier  refuses. — Death  of  M.  Roland. — Sisters 
of  the  Holy  Child  Jesus. — M.  de  La  Salle  procures  them  Letters- 
patent. — Renewed  Trials. — M.  Nyel  and  Companion. — Efforts  to 
establish  Communities  for  the  Instruction  of  the  Children  of  the  Poor. 
— Gerard  Groot,  St.  Joseph  Calasanzio,  Venerable  Cesar  de  Bus,  M. 
Demia,  Blessed  Peter  Fourier,  Peter  Tranchot,  Pere  Barr£,  M. 
Nyel. — M.  de  La  Salle  providentially  rescued. — He  lodges  M.  Nyel 
and  Companion. — M.  Dorigny. — School  at  St.  Jacques. 

So  far  La  Salle  has  appeared  as  the  student, 
anxious  to  realize  the  designs  of  God,  and  as  the 
faithful  administrator  of  an  important  stewardship. 
Apart  from  the  trials  and  the  agony  of  heart  to 
which  the  bereavement  of  his  parents  had  subjected 
him,  we  have  found  few  difficulties  in  his  way. 
We  now  come  to  a period  of  his  life  in  which  the 
immediate  preparations  for  his  great  mission  are 
manifested  ; and  wherein  we  perceive  that,  like  all 
the  chosen  soldiers  of  Christ,  he  had  to  tread  the 
painful  way  of  the  cross.  Much  as  La  Salle  was 
worthy  of  admiration  as  a cleric,  he  appears  in  all 
the  dignity  of  his  character  as  a priest.  To  offer 
the  holy  sacrifice  of  the  Mass  was  his  greatest  de- 
light. In  the  early  days  of  his  ministry  sickness 
was  frequently  his  portion.  Yet,  even  in  such  cases, 
“ he  often  found  sufficient  strength  in  his  courage 
to  satisfy  his  devotion  ; and  he  was  seen  many  times 


36 


The  Life  and  Work  of 


painfully  walking  alone,  or  assisted  by  others,  to  the 
altar.”  Indeed,  he  had  been  but  a few  days  priest 
when  the  Abbe  Roland  desired  to  give  his  zeal  a 
wider  field  of  labor.  He  proposed  that  M.  de  La 
Salle  should  exchange  his  canonry  for  a parish. 
The  director  and  the  disciple  agreed  that,  since 
this  would  afford  an  opportunity  to  save  many 
souls,  it  was  a desirable  step  to  take.  The  Abbe 
de  La  Salle’s  only  wish  was  to  procure  the  glory 
of  God,  as  far  as  possible:  such  an  offer  appeared 
to  him  a call  from  above.  Yet  he  was  willing  in 
this,  as  in  all  else,  to  submit  to  the  guidance  of  his 
superiors. 

To  appreciate  the  heroism  of  this  determination, 
it  is  well  to  remember  that  parishes  were  at  that 
time  anything  but  desirable,  in  a worldly  sense. 
“ The  position  of  parish-priest,”  says  M.  Faillon, 
“ had  fallen  into  such  discredit,  that,  from  time 
immemorial,  previous  to  M.  Olier,  no  person  of 
distinguished  family  connections  had  been  known 
to  fill  a curacy.”  Pere  Rapin  also  admits  that 
“ the  care  of  parishes  was  so  little  esteemed  that,  in 
Paris,  even  the  most  considerable  parishes  were 
given  to  strangers,  as  positions  unworthy  of  per- 
sons of  distinction.” 

However,  great  difficulties  presented  themselves 
in  the  way  of  making  the  exchange.  The  curate- 
ship  of  the  parish  proposed  to  La  Salle  demanded 
a person  of  mature  age  and  experience.  He  had 
neither.  The  burden  seemed  too  great  for  his 
youth.  Besides,  he  had  his  family  still  in  charge. 
Was  he  to  abandon  these  natural,  legitimate,  and 


The  Yen . J.  B.  De  La  Salle . 


37 


essential  duties?  Could  he  combine  the  responsi- 
bilities of  pastor  with  those  of  a tutorship?  Either 
M.  Roland  had  not  thought  of  these  things,  or  else 
he  was  impelled  by  an  extraordinary  grace.  How- 
ever, God  inspires  many  pious  designs,  whose 
execution  He  often  defers,  or  permits  to  be  accom- 
plished by  others,  who  did  not  at  first  think  of  such 
undertakings.  Inspired  by  God,  David  proposes 
to  build  a temple,  yet  he  is  informed  by  the  pro- 
phet Nathan  that  the  execution  of  this  project  is 
.reserved  for  his  son.  St.  Louis  makes  a vow  to  go 
in  person  to  deliver  the  holy  places  from  the  hands 
of  the  Mahometans,  and  yet  he  sees  himself  discom- 
fited in  a work  that  religion  had  inspired.  “ After 
all,”  continues  Pere  Blain,  “ perhaps  God  was  thus 
preparing  the  Abbe  de  La  Salle  to  relinquish,  not 
immediately,  but  in  a.  short  while,  not  only  his 
canonry,  but  all  his  earthly  goods.  Perhaps,  even 
in  the  eternal  designs,  he  was  thus  to  draw  upon 
himself  the  grace,  which  was  afterward  given  him, 
to  leave  all,  as  did  the  apostles,  to  follow  JesuS 
Christ,  poor,  naked,  and  abject. 

The  intelligence  soon  spread  throughout  Rheims 
that  the  Abbe  de  La  Salle  intended  to  exchange 
his  canonry  for  a poor  curateship.  His  relatives 
became  alarmed.  They  had  certain  intentions  upon 
his  position,  and  expected  that  it  would  remain  in 
the  family.  They  made  known  their  feelings  to 
the  canons  of  the  chapter ; word  was  sent  to  Mgr. 
Le  Tellier,  inducing  him  to  refuse  his  consent.  The 
prelate  needed  no  pressing  to  take  this  step.  He 
understood  and  appreciated  the  greatness  of  soul 


3S 


The  Life  and  Work  of 


of  the  incumbent,  and  did  not  wish  to  deprive  his 
chapter  of  one  so  edifying.  When  the  latter  present- 
ed himself  before  the  archbishop  to  make  known 
his  intentions,  he  was  told  that  he  was  to  retain  the 
position  to  which  he  had  already  given  such  honor. 
This  word  was  an  oracle  for  the  Abbe  de  La  Salle  ; 
he  did  not  make  the  slightest  objection.  False 
virtue  is  headstrong  and  persistent ; it  desires  only 
to  follow  its  own  ideas,  and  looks  upon  everything 
that  contradicts  it  as  so  much  opposition  to  the 
voice  of  heaven  ; true  virtue,  on  the  contrary,  mis- 
trusts its  own  light,  submits  at  once,  and  knows  not' 
what  it  is  to  oppose  lawful  authority. 

Soon  after,  Providence  offered  M.  de  La  Salle  a 
rich  field  in  which  to  labor  for  the  good  of  souls. 
His  friend,  M.  Roland,  lay  dangerously  ill  at  his 
country-seat.  Perceiving  that  his  last  hour  was  at 
hand,  he  sent  for  M.  de  La  Salle,  and  named  him 
his  executor.  “ I confide  to  you,  also,”  said  the  dying 
clergyman,  “ my  newly  established  congregation  of 
the  Sisters  of  the  Child  Jesus:  this  is  the  noblest 
inheritance  you  will  receive  from  my  profound 
friendship.  Your  zeal  will  cause  it  to  prosper. 
Through  love  for  the  souls  of  poor  children, 
purchased  with  the  blood  of  Jesus  Christ,  you 
will  complete  the  work  I have  begun.  Rev.  Pere 
Barre  will,  in  all  this,  be  your  sure  model  and 
guide.”  M.  Roland  gave  his  soul  to  God  on  the 
twenty-seventh  of  April,  1678.  He  was  but  thirty- 
six  years  old. 

M.  de  La  Salle  was  gradually  brought  into  the 
paths  in  which  he  was  afterward  to  walk  with  such 


The  Ven . J.  B . De  La  Salle . 


39 


rapid  strides.  He  was  already  acquainted  with  the 
details  of  the  management  of  a numerous  family. 
Providence  now  had  imposed  upon  him  the  direc- 
tion of  a partially-established  religious  community. 
He  considered  the  dying  words  of  his  former 
spiritual  director  as  those  of  a departed  father.  He. 
foresaw  that,  in  promising  to  fulfil  them,  he  would 
be  placing  himself  in  many  new  difficulties;  but  it 
sufficed  that  the  spiritual  good  of  his  neighbor  was 
in  question,  to  induce  his  consent.  No  sooner  had 
the  worthy  priest  breathed  his  last,  than  M.  de  La 
Salle  took  charge  of  the  infant  community.  What 
he  had  foreseen,  occurred  immediately  after  M. 
Roland’s  death  : the  dissolution  of  the  Daughters 
of  the  Child  Jesus  was  spoken  of.  The  mayor,  and 
other  authorities,  declared  that  a new  religious 
community  was  an  additional  burden  upon  the  city, 
and  that  there  was  already  a large  number  of  such 
associations.  The  Sisters  believed  themselves  des- 
tined to  speedy  destruction.  Their  struggling 
society,  which  M.  Roland  had  so  dearly  loved, 
which  he  had  sustained  with  all  his  influence, — this 
society,  which  he  had  endowed  with  his  wealth  at 
death,  would  have  fallen  shortly  after  him,  had 
not  the  faithful  depositary  of  his  last  will  and 
testament  come  to  its  assistance.  He  addressed 
the  city  magistrates  in  its  favor  ; the  archbishop, 
at  his  request,  bestowed  the  greatest  marks  of  in- 
terest upon  it,  and  promised,  through  his  brother, 
Louis  XIV’s  minister,  to  obtain  letters-patent  for 
the  new  society.  These  were  granted  as  soon  as 
asked,  and  were  afterward  registered  at  the  pre- 


40 


The  Life  and  Work  of 


late’s  expense.  They  were  placed  in  the  hands  of 
M.  de  La  Salle,  and  from  that  moment  the  good 
Sisters  looked  upon  their  new  father  as  one  to  whom 
they  owed  at  least  a great  part  of  the  esteem  and 
affection  they  had  previously  bestowed  upon  M. 
Roland.  Free  from  all  disquietude  as  to  their 
future,  they  labored  with  confidence,  under  the 
conduct  of  the  canon  who  had  procured  their  legal 
existence.  Jean-Baptiste  de  La  Salle  began  to  be 
considered  at  Rheims  as  a public  benefactor.  The 
Daughters  of  the  Child  Jesus  were  not,  perhaps, 
aware  of  an  earlier  obligation  under  which  this  new 
protector  of  theirs  had  placed  them.  In  1677  M. 
Roland  had  gone  to  Paris  to  obtain  the  legal  exist- 
ence of  his  society,  through  the  influence  of  the 
archbishop ; but  the  latter  paid  no  attention  to  his 
request.  He  allowed  M.  Roland  to  remain  in  the 
antechamber,  without  even  giving  him  an  audience. 
Sadi)7  disappointed,  the  holy  priest  returned  to 
Rheims,  and  poured  the  anguish  of  his  soul  into  the 
bosom  of  his  nearest  friend,  M.  de  La  Salle,  who 
not  only  consoled,  but  encouraged  him  to  persevere 
in  his  work,  assuring  him  that  Providence  would 
bring  all  to  a proper  issue  in  His  own  good  time. 

In  the  lives  of  those  whom  God  selects  as  ex- 
amples by  which  we  are  to  direct  ourselves,  it  will 
be  noticed  that  continued  prosperity  was  never 
their  portion.  “ No  cross,  no  crown,”  is  a motto 
applicable  to  the  career  of  every  person  whose  name 
is  held  in  veneration  by  the  Church.  This  the 
Abbe  de  La  Salle  experienced  shortly  after  his  suc- 
cessful efforts  in  formally  establishing  the  Sisters  of 


\ 


The  Ven.  J.  B.  De  La  Salle . 


41 


the  Holy  Child  Jesus.  One  would  suppose  that  a 
conduct  remarkable  as  his  for  its  zeal  and  self-sacri- 
fice would  have  received  naught  but  praise;  yet  at 
this  moment  the  anger,  the  jealousy,  and  the  ill-will 
of  the  world,  were  let  loose  upon  him.  His  public 
trials  were  to  begin. 

His  household  affairs  were  administered  with 
such  rare  prudence,  he  spoke  so  little  to  others  of 
what  he  was  doing  for  his  brothers  and  sisters,  that 
public  curiosity  was  brought  to  bear  upon  his 
actions ; solely  occupied  with  his  domestic  affairs, 
responsible  only  to  God  and  to  his  selected  superi- 
ors, he  acquainted  none  others  with  the  course  of 
life  he  pursued  with  those  under  his  care.  What 
the  world  did  not  know,  it  imagined  ; what  it  could 
not  understand,  it  misinterpreted.  Gossip  under- 
took to  explain  matters;  exaggerated  reports  were 
circulated.  The  more  than  fatherly  care  with  which 
he  kept  his  tender  charges  aloof  from  everything 
savoring  of  worldliness  and  vanity,  was  set  down  as 
unbearable  harshness.  It  was  bringing  disgrace 
upon  a highly  respectable  family.  It  was  transfer- 
ring the  cloister  into  the  world.  He  had  made  of 
his  household  a model  of  virtue  and  piety,  which 
was  a livingxprotest  against  the  frivolity  of  the  fault- 
finders. This  is  what  could  not  be  endured,  and 
it  was  seriously  discussed  whether  young  persons, 
subject  to  such  regulations  as  their  brother  had  im- 
posed-*ip>on  them,  should  not  be  withdrawn  from 
so  impracticable  and  unworldly  a guardianship. 
But  the  persecution  only  raised  him  in  the  estima- 
tion of  all  well-meaning  and  intelligent  persons. 


42 


The  Life  and  Work  of 


These  are  terrible  trials  for  one  who  still  clings 
to  creatures,  and  who  has  not  made  an  entire  sacri- 
fice of  himself  to  God  ; but  M.  de  La  Salle  humbly 
submitted  to  all  the  attacks  of  which  he  was  the 
victim.  He  preserved  his  equanimity;  he  changed 
nothing  in  his  conduct;  rather  he  endeavored  to 
render  it  more  in  keeping  with  what  he  believed 
he  owed  to  the  Almighty.  Previously  he  thought 
that  he  had  reduced  his  manner  of  living  to  what 
was  solely  necessary  ; after  renewed  examination, 
he  found  that  there  were  still  superfluities;  he 
reformed  his  dress,  and  rendered  it  still  more  de- 
spicable in  the  eyes  of  a world  which  seeks  but 
vanity  ; he  became  more  generous  to  the  poor,  and 
more  frequently  visited  the  sick.  On  several 
occasions  he  must  have  called  upon  the  “ Man  of 
Sorrows,”  while  under  these  trials,  and  in  the  lan- 
guage of  one  whose  heart  felt  the  keenness  of 
affliction,  imposed  upon  him  in  the  home  of  his 
friends,  he  must  have  repeated  to  himself : 

“ Lead,  kindly  Light,  amid  the  encircling  gloom,  lead  Thou  me  on ! 

•5 £**•**■&* 

So  long  Thy  power  has  kept  me  sure,  it  still  will  lead  me  on, 

O’er  moor  and  fen,  o’er  crag  and  torrent,  till  the  night  is  gone.”  * 

The  day  for  the  life-work  to  which  Providence 
called  him,  was  at  hand.  It  had  an  insignificant 
beginning ; one  which  made  the  worldly-wise  to 
smile;  still  it  was  a work  which,  in  its  continuation 
and  successful  establishment,  has  given  the  Abbe 
de  La  Salle  the  enviable  title,  Benefactor  of 
Mankind. 


John  Henry  Newman. 


The  Ven.  J.  B.  De  La  Salle . 


43 


While  thus  exposed  to  the  gibes  and  sneers  of  a 
world  which  could  not  understand,  and  therefore  did 
not  respect,  his  intentions,  the  Abbe  de  La  Salle  was 
adding  personal  trials  to  those  which  Providence 
allowed  to  befall  him.  One  of  the  chief  difficulties 
he  experienced  at  this  time  was  to  resist  a persistent 
inclination  to  sleep.  He  resolved  to  overcome  this 
enemy  of  meditation  and  spiritual  communing  with 
God.  He  ordered  his  servant  to  wake  him  every 
morning  at  four  o’clock,  and  not  to  leave  the 
room  till  he  saw  him  dressed.  The  valet  obeyed 
these  instructions  implicitly.  As  soon  as  the  Abbe 
de  La  Salle  had  made  his  toilet,  he  began  his  prayer, 
but  sleep  soon  overcame  him ; a continued  and 
lengthy  struggle  ensued.  He  entered  into  a holy 
anger  against  himself,  and,  in  the  fervor  of  his  de- 
termination, went  so  far  as  to  kneel  upon  broken 
shells;  no  sooner  did  he  fall  asleep  than  the  sharp 
pain  awoke  him.  God  was  pleased  with  his  good- 
will, and  gave  him  a complete  victory  over  the 
enemy  he  so  vigorously  fought  against. 

During  this  time  M.  de  La  Salle  did  not  forget  to 
watch  over  and  to  protect  the  interests  of  the 
Daughters  of  the  Child  Jesus.  One  day,  in  the 
month  of  June,  as  he  approached  the  door  of  the 
convent,  he  was  met  by  two  travellers,  careworn 
and  fatigued : one  was  of  mature  years,  the  other 
was  young,  and  apparently  the  former’s  domestic. 
In  them,  without  knowing  it,  La  Salle  was  meeting 
the  first  two  laborers  who  were  to  join  him  in 
tilling  a field,  some  of  the  former  workers  in  which 
we  shall  forthwith  introduce  to  our  readers. 


44 


The  Life  and  Work  of 


Congregations  of  ladies  had  been  established  in 
large  numbers.  Their  usefulness  was  generally 
admitted,  and  their  relative  missions  of  labor  were 
easily  determined.  Many  attempts  had  been  made 
to  establish  similar  orders  among  men,  whose  office 
was-»chiefly  to  be  the  education  of  sons  of  the  labor- 
ing and  middle  classes.  So  far  none  had  succeeded 
in  France. 

In  the  fourteenth  century,  a canon  named  Gerard 
Groot,  born,  in  1340,  at  Deventer,  in  Holland,  traced 
the  first  outlines  of  an  institute,  which,  in  many 
respects,  resembled  that  to  be  established  by  the 
Venerable  de  La  Salle.  At  first  a canon  at  Utrecht, 
and  afterward  at  Aix-la-Chapelle,  he  abandoned  his 
canonry,  and  established  a body  of  clerics  known 
as  Brothers  of  the  Common  Life,  to  teach  elemen- 
tary schools,  where  children  might  learn  reading, 
writing,  and  catechism.  The  Brothers  supplied 
their  wants,  by  copying  books.  The  institute  was 
approved,  in  1376,  by  Gregory  XI.  The  holy 
founder  of  this  meritorious  work  died  in  1384. 

In  November,  1597,  St.  Joseph  Calasanzio  opened 
a public  free  school,  for  the  reception  of  indigent 
scholars,  in  Rome : the  pastor  of  St.  Dorotheus,  in 
Trastevere,  had  given  him  a large  room  for  this 
purpose.  St.  Joseph  Calasanzio  was  at  this  time  a 
member  of  the  Confraternity  of  the  Holy  Apostles, 
whose  mission  was  to  distribute  alms  to  the  poor. 
Seeing  the  sad  state  of  ignorance  in  which  youths, 
unable  to  pay  for  their  schooling,  were  found,  he 
sought  a religious  order,  whose  object  was  to  take 
charge  of  such.  Finding  none,  he  established  a 


The  Vcn . J.  B.  De  La  Salle . 


45 


teaching  body.  T wo  priests  joined  him  in  the  good 
work.  This  school  soon  numbered  several  hundred 
children.  They  were  taught  the  catechism,  read- 
ing, writing,  and  arithmetic.  Rome  had  thus  early 
the  honor,  which  very  modern  institutions  claim 
for  themselves:  that  of  gratuitously  furnishing  the 
children  who  attended  their  schools  with  all  articles 
of  stationery,  and  such  books  as  they  needed.  The 
congregation  instituted  by  St.  Joseph  Calasanzio 
was  recognized,  in  1607,  by  Paul  V,  and  four  years 
afterward  was  established  as  a regular  congrega- 
tion ; and  the  members  were  permitted  to  take  the 
three  ordinary  vows  of  religion,  to  which  a fourth 
was  added,  by  which  they  devoted  themselves  to 
teaching.  These  religious  were  known  as  the 
Fathers  of  the  Pious  Schools.  St.  Joseph  Cala- 
sanzio died  in  1648,  at  the  advanced  age  of  ninety- 
two  years.  His  schools  prove  their  usefulness  by 
the  fact  of  their  continuance  till  the  present  time. 
Still  their  diffusion  has  been  quite  limited. 

In  1592,  Venerable  Cesar  de  Bus  founded  the 
Congregation  of  the  Christian  Doctrine  at  Cavail- 
lon,  in  the  diocese  of  Avignon.  It  was  approved 
by  Clement  VIII,  and  was  composed  of  priests 
and  laymen,  who  were  united  by  the  vow  of  per- 
severance. They  devoted  themselves  chiefly  to 
the  instruction  of  the  poor  in  the  doctrines  of 
the  Church.  On  certain  days  their  pupils  held 
public  discussions  among  themselves,  upon  some 
point  of  Christian  Doctrine.  Venerable  de  Bus 
died  in  1607.  The  better  to  succeed  in  their 
mission,  his  disciples  opened  public  free  schools, 


46  The  Life  and  Work  of 

some  of  which  continued  in  the  south  of  France  till 
the  Revolution. 

In  this  connection,  there  is  another  name  worthy 
of  honorable  mention  : M.  Demia,  a priest  of  Bourg, 
was  named  archpriest  of  Bresse,  by  His  Grace,  the 
Archbishop  of  Lyons.  He  was  charged  with  the 
partial  visitation  of  the  archdiocese.  In  1664,  while 
fulfilling  his  visitorial  duties,  he  was  painfully 
impressed  by  the  ignorance  of  the  youth  he  met ; 
and  feeling  the  necessity  of  remedying  so  sad 
a state  of  affairs,  he  addressed  a petition  to  the 
merchants  and  the  magistrates  upon  the  subject. 
The  latter  paid  little  attention  to  his  remonstrances, 
but  several  charitably  disposed  persons  enabled  him 
to  open  a school  in  St.  George’s  parish.  This  did 
not  satisfy  his  zeal ; he  again  addressed  the  magis- 
trates, but  this  time  so  eloquently,  that  they  were 
constrained  to  heed  his  appeal.  His  words  were  so 
striking,  that  it  was  thought  proper  to  have  them 
printed  for  general  distribution  throughout  the 
country  ; among  others,  M.  de  La  Salle  received  a 
copy.  The  city  authorities  then  decided  to  appro- 
priate a sufficient  sum  to  found  a school,  where  the 
children  would  be  taught  the  catechism,  reading  and 
writing.  In  1672,  there  were  live  such  schools  in 
Lyons;  the  children  were  taught  gratuitously,  and 
M.  Demia  was  named  inspector-general  of  these 
establishments.  He  immediately  formulated  the 
most  precise  instructions  as  to  their  direction.  On 
certain  days  the  children  gave  public  exhibitions  of 
their  knowledge  of  the  catechism,  orthography, 
Christian  politeness,  and  the  method  of  mental 


The  Ven.  J.  B.  De  La  Salle . 


47 


prayer.  Those  who  distinguished  themselves  were 
rewarded  by  the  gift  of  clothes,  or  other  necessary 
articles,  for  they  were  generally  indigent.  The 
direction  and  perpetuation  of  the  schools  re- 
quired a body  of  teachers.  To  succeed  in  securing 
this  necessary  and  vital  element,  M.  Demia  held 
quarterly  meetings  of  priests  and  laymen,  who 
consented  to  devote  a certain  time  to  the  teaching  of 
poor  children.  These  masters  placed  themselves 
under  the  protection  of  the  Blessed  Virgin,  each 
)rear,  during  the  octave  of  the  Nativity,  and  made 
a pilgrimage  to  Notre  Dame  de  Fourvieres. 

. The  Abbe  Demia  next  gave  his  attention  to  the 
secular  teachers  in  Lyons.  A decree  was  issued  on 
the  seventh  of  May,  1674,  by  which  all  persons  were 
forbidden  to  direct  any  primary  schools  without  the 
authorization  of  the  archbishop.  They  were,  more- 
over, to  promise  faithful  observance  of  the  regula- 
tions established  by  the  Abbe  Demia.  At  fixed 
intervals  these  masters  assembled  to  learn  such  new 
regulations  as  had  been  prepared  for  their  guidance. 
The  pastors  of  the  various  parishes  were  to  give  a 
strict  account  of  the  conduct  of  the  teachers  within 
their  jurisdiction,  and,  from  time  to  time,  inspectors 
were  delegated  to  report  upon  the  condition  of  the 
schools.  The  reputation  acquired  by  M.  Demia’s 
enterprise  was  such  that  numerous  petitions  were 
received,  requesting  his  assistance  for  the  estab- 
lishment of  similar  institutions  in  other  dioceses. 
The  bishops  of  -Grenoble,  Agde,  Toulon,  and 
Chalons,  wrote  most  pressingly,  to  obtain  teachers ; 
they  even  sent  young  men  to  be  trained  by  M.  Demia, 


48 


The  Life  and  Work  of 


who  was  afterward  to  return  these  newly  formed 
teachers  to  their  respective  dioceses.  He  would 
have  desired  to  employ  none  save  ecclesiastics, 
and  for  this  purpose  he  spent  his  private  fortune  in 
establishing  a seminary  at  Lyons.  Its  object  was 
twofold : to  form  country  curates  and  primary 
school-masters.  The  community  thus  established 
was  named  St.  Charles.’  It  was  opened  in  1672, 
approved  by  the  archbishop  in  1676,  and  received 
its  legal  status  by  letters-patent,  under  date  of  the 
month  of  May,  1680.  Without  residing  in  the 
seminary,  M.  Demia  directed  it  by  a school-board, 
composed  in  part  of  ecclesiastics,  and  partly  of  lay- 
men. In  1680,  there  were  about  twelve  masters, 
and  as  many  assistant  teachers,  all  ecclesiastics.  M. 
Demia  died  on  the  twenty-third  of  October,  1689, 
being  fifty-three  years  old.  Despite  the  trouble  he 
had  taken  to  establish  his  institute,  the  school  for  the 
formation  of  teachers  soon  failed.  Gradually  the 
institution  for  the  training  of  country  curates  lost 
its  distinctive  character,  and  became  an  ordinary 
seminary. 

However,  previous  to  the  Venerable  de  La  Salle, 
the  founding  of  institutes,  composed  exclusively  of 
laymen  who  w»ould  devote  themselves  to  the  edu- 
cation of  youth,  had  been  thought  of.  Blessed 
Peter  Fourier  Mattaincourt,  founder  of  the  Congre- 
gation of  Our  Lady,  for  the  education  of  girls,  had 
also  formed  a community  for  the  instruction  of  poor 
boys  in  villages  and  cities.  He  could  not  obtain  its 
approval  in  Rome.  Those  who  had  joined  in  the 
good  work  soon  became  disgusted,  and  returned 


The  Ven . J.  B.  De  La  Salle . 


49 


into  the  world.  In  1654,  Peter  Tranchot,  a lawyer, 
established  a primary  school,  in  which  he  was  as- 
sisted by  his  nephew,  but  the- undertaking  did  not 
find  imitators.  Toward  1600,  Francis  Perdouls 
founded  schools  of  a similar  kind  in  Blois,  Tours, 
and  in  the  villages,  but  his  initiative  was  equally 
barren  in  perpetuators. 

At  Paris,  in  1678,  the  Rev.  Pere  Barre,  founder 
of  the  Congregation  of  the  Ladies  of  St.  Maur, 
desired  to  establish  seminaries  for  the  training  of 
lay  teachers.  The  project  failed.  The  young 
persons  who  entered,  seemed  to  think  much  of 
themselves,  and  very  little  of  the  vocation  they  had 
embraced.  They  gradually  looked  upon  their  pro- 
fession as  one  which  they  might  render  pecuniarily 
profitable,  and  thus  the  love  of  money  lost  them  the 
grace  of  perseverance.  At  the  end  of  a short  trial 
they  abandoned  the  schools,  which  forthwith  were 
closed.  Mgr.  de  Buzanvil,  of  Beauvais,  attempted 
to  form  a seminary  of  school-masters,  whom  he 
would  afterward  have  sent  throughout  his  diocese, 
but  he  could  not  secure  the  funds  needed  to  make 
his  work  permanent.  At  Rouen,  a pious  layman, 
M.  Nyel,  who  was  appointed  by  the  city  hospital 
to  teach  the  poor  children,  endeavored  to  establish 
a body  of  teachers.  He  it  was  who,  with  a compan- 
ion, was  met  at  the  door  of  the  convent  of  the  Holy 
Child  Jesus  by  their  future  father,  the  Venerable 
deLa  Salle.  They  were  sent  by  Madame  Maillefer 
to  establish  a school  in  Rheims.  Those  who  have 
read  the  lives  of  celebrated  servants  of  God,  may 

have  noticed  that,  shortly  before  definitely  calling 

3 


50 


The  Life  and  Work  of 


them  to  a great  work,  He  allowed  them  to  see  some 
special  indication  of  His  protection.  Thus  is  St. 
Paul  stricken  with  blindness,  while  on  his  way  to 
persecute  the  Christians.  He  afterward  receives 
spiritual  and  bodily  sight  at  the  same  moment.  St. 
Norbert,  while  riding  a prancing  steed,  is  suddenly 
thrown  to  the  ground.  His  external  appearance, 
while  prone  in  the  mud,  is  but  an  imperfect  symbol 
of  the  doleful  condition  of  his  soul.  Grace  touches 
him  at  the  moment ; he  sees  the  vanity  of  worldly 
pleasures,  and  forthwith  becomes  an  apostle.  St. 
Ignatius,  a gay  cavalier,  lives  as  the  world  demands  ; 
he  obeys  the  behest  it  gives  its  votaries,  to  demean 
themselves  in  pleasure-seeking.  His  heart  is  vain, 
yet  it  is  good.  A wound  he  receives  gives  him 
the  retirement  he  needs.  He  asks  for  something 
romantic  to  read,  and  his  nurses,  having  no  other 
volumes  at  hand,  give  him  the  “ Lives  of  the  Saints,” 
in  which  he  finds  truths  stranger  than  fiction. 
Naturally  noble-hearted,  he  asks  why  he  cannot  do 
what  others  have  accomplished.  In  that  moment 
was  cast  the  seed  which  afterward  bloomed  into 
the  Society  of  Jesus.  St.  Patrick  is  sent  as  a 
prisoner  into  the  land  which  he  is,  in  other  days,  to 
convert ; St.  Vincent  de  Paul  is  made  a galley-slave, 
that  he  may  fully  know  the  misery  he  is  afterward 
to  relieve.  The  Abbe  de  Ranee  is  called  to  serve 
Christ,  when  he  had  least  thought  of  his  Master. 
M.  Herman  hears  the  sound  of  voices  chanting 
matins.  His  soul  is  filled  with  a new  harmony,  and 
henceforth,  instead  of  being  the  composer  of  secular 
songs  and  pieces  de  salon , he  is  to  be  the  song-master 


The  Ven.  J.  B.  De  La  Salle. 


5i 


of  the  most  blessed  sacrament.  Thus  God  calls  His 
own,  by  placing*  them  under  obligations  that  only 
a lifetime  can  partially  repay. 

So,  too,  was  it  with  the  Venerable  de  La  Salle. 
About  the  year  1681,  shortly  before  meeting  M. 
Nyel,  an  accident  befell  him,  from  which  he  nar- 
rowly escaped  with  his  life.  Returning  from  the 
country  one  day,  a fearful  snow-storm  overtook 
him.  The  roads  were  covered,  leaving  no  trace  by 
which  travellers  might  be  guided.  An  impetuous 
wind  drove  large  quantities  of  drifting  snow  into 
the  gulches  along  the  roadsides.  M.  de  La  Salle 
lost  his  way,  and,  missing  his  footing,  found  himself 
precipitated  into  a deep  ravine.  In  vain  did  he  call 
for  assistance : the  wild  winds  drowned  his  voice. 
His  struggles  seemed  only  to  render  his  position 
more  precarious ; each  effort  to  regain  his  footing 
sank  him  deeper  in  this  snowy  grave.  Nothing 
appeared  left  for  him  to  do,  save  to  recommend  his 
soul  to  God,  for,  in  a short  while,  he  must  inevitably 
be  covered  by  the  fast-falling  flakes.  After  a fervent 
prayer  he  made  another  effort,  which,  fortunately, 
was  successful,  but  it  was  accompanied  by  such 
physical  exertion  that  a rupture,  which  then  declared 
itself,  ever  afterward  reminded  him  of  his  provi- 
dential deliverance.  He  never  could  mention  this 
merciful  intervention  of  Providence,  without  the 
greatest  tokens  and  expressions  of  gratitude. 

When  M.  Nyel  entered  Rheims,  he  had  left  at 
Rouen  the  nucleus  of  a new  religious  community. 
There  were  twenty  clerics  attached  to  his  work. 
These  were  known  as  Brothers;  and  M.  Nyel  came 


52 


The  Life  and  Work  of 


to  the  city  of  the  early  French  kings,  bearing  the 
name  of  Br6ther  Gabriel.  His  object  in  presenting 
himself  at  the  Convent  of  the  Child  Jesus  was  to 
ask  momentary  hospitality ; his  instructions  were 
to  reside  permanently  with  Madame  Maillefer’s 
father.  M.  Nyel  was  then  about  fifty-five  years 
old.  When  the  Venerable  de  La  Salle  had  read  the 
letter  which  M.  Nyel  and  companion  brought  from 
Madame  Maillefer,  he  offered  to  lodge  the  two 
strangers  in  his  own  house.  “ An  inviolable  secret,” 
said  he,  “ must  be  kept  as  to  the  essential  object  of 
your  arrival  in  Rheims;  your  staying  with  M. 
Dubois,  the  father  of  your  generous  benefactress, 
might  arouse  suspicions,  and  seriously  impair  the 
success  of  your  work  ; the  least  indiscretion  on  your 
part  may  create  numerous  obstacles,  and  cause  you 
to  fail,  when  you  would  feel  most  assured  of  success. 
Be  prudent.  Rather  stay  with  me  for  a week  or 
more ; no  one  is  ignorant  that  my  house  is  open  to 
receive  all  strange  ecclesiastics.  Your  dress  differs 
but  little  from  ours  ; you  will  be  taken  for  some 
country  curate,  and,  in  the  meantime,  we  will  be 
able  to  think  over  the  best  means  to  secure  the  reali- 
zation of  your  object.*  At  the  end  of  a week  you 
will  leave  me,  and  make  a pilgrimage  to  Notre 
Dame  de  Liesse,  whither  your  devotion  seems  to 
call  you.  During  your  journey  I shall  do  all  in  my 
power  to  prepare  everything  favorably  ; and,  per- 
haps, when  you  return,  you  may  be  able  to  open  a 
free  school.”  f M.  Nyel  gratefully  accepted  the 
generous  offer.  M.  de  La  Salle  had  at  heart  the 


F.  Lucard. 


t P.  Garreau. 


The  Ven.  J.  B.  De  La  Salle. 


S3 


success  of  this  good  work,  and  consulted  as  to  the 
best  method  oi  assuring  its  permanency.  “ The 
only  means/’  said  his  counsellors,  “ that  we  see  to 
establish  these  schools  successfully,  is  to  place  them 
under  the  protection  of  some  pastor  with  sufficient 
zeal  to  direct  them,  the  required  discretion  not  to 
betray  the  secret,  and  the  generosity  demanded  to 
support  the  enterprise.” 

We  shall  see,  later,  the  reasons  which  these  dis- 
creet persons  had  for  taking  so  many  precautions. 
The  writing-masters,  as  they  were  called,  would 
naturally  look  upon  such  a public  free  school  as  M. 
Nyel  sought  to  establish,  as  one  likely  to  take  away 
part  of  their  patronage.  M.  de  La  Salle  was  en- 
couraged to  foster  the  work,  and  it  was  unanimously 
admitted  that  the  Abbe  Dorigny  would  be  the  one 
most  likely  to  interest  himself  in  this  undertaking. 
His  personal  qualifications  and  his  position  enabled 
him  to  do  so.  Mild  and  conciliating  in  character, 
he  also  possessed  the  firmness  required  to  direct 
this  work,  and  was,  moreover,  extremely  zealous 
for  the  spiritual  and  intellectual  welfare  of  his 
parishioners.  By  a happy  coincidence,  this  worthy 
pastor  desired,  at  this  time,  to  establish  a public  free 
school ; he  was  prevented  from  putting  his  inten- 
tions into  immediate  execution  only  by  the  difficulty 
he  experienced  in  finding  a suitable  person  to  place 
at  the  head  of  the  establishment,  We  may  easily 
conceive  the  joy  with  which  he  accepted  M.  de  La 
Salle’s  proposition.  He  agreed  to  lodge  M.  Nyel 
and  companion  in  his  own  house,  and  to  feed  and 
clothe  them  for  the  modest  sum  of  one  hundred  and 


54 


The  Life  and  Work  of 


fifty  francs,  which  Madame  de  Maillefer  had  stipu- 
lated to  pay  annually  for  each.  These  wise  pre- 
cautions had  the  desired  result.  M.  Nyel  opened 
the  school  under  the  patronage  of  the  pastor  of  St. 
Maurice:  the  writing-masters,  seeing  the  protection 
under  which  the  establishment  was  opened,  made 
no  resistance.  The  new  teacher  had  a large  num- 
ber of  children,  and  his  school  prospered. 

Mme.  de  Croyeres,  a pious  and  wealthy  lady,  had 
watched  the  success  of  the  modest  enterprise  with 
great  interest;  and  being  desirous  that  the  parish 
of  Saint- Jacques  should  enjoy  the  same  blessing, 
she  wrote  to  M.  de  La  Salle,  asking  that  a similar 
school  be  opened  in  her  district,  the  expenses  of 
which  she  agreed  to  defray.  Providence  manifested 
His  will  in  the  case,  for  three  young  men  presented 
themselves  at  this  time  to  M.  Nyel,  asking  to  be 
enrolled  among  the  new  teachers.  After  receiving 
some  lessons  in  pedagogy,  they  were  sent,  under 
the  direction  of  M.  Nyel,  to  open  the  new  school. 
It  was  found  that  the  sum  fixed  for  their 
sustenance  was  insufficient,  and  M.  de  La  Salle 
generously  agreed  to  defray  the  additional  expense 
from  his  private  fortune.  Another  link  was  thus 
attaching  him  to  the  new  work.  Still  the  ardor 
‘ with  which  he  devoted  himself  to  these  chari- 
table undertakings,  did  not  prevent  him  from 
pursuing  his  theological  studies.  In  1681  he 
received  the  doctor’s  cap  from  the  faculty  of 
Rheims.  He  sustained  his  thesis  so  successfully, 
that  many  persons  gave  him  the  expression  of 
their  fullest  confidence;  they  were  surprised  to  find 


The  Ven.  J.  B.  De  La  Salle . 


55 


that  one  so  young  should  display  so  profound  a 
knowledge  of  the  human  heart.  The  deep  studies 
he  had  made,  his  recollection,  his  tender  piety,  and 
the  daily  practice  of  mental  prayer,  had  enriched 
his  mind  with  light  that  is  usually  the  result  of 
prolonged  experience. 

One  would  suppose  that,  by  his  studies,  the 
Venerable  de  La  Salle  was  unintentionally  depriv- 
ing himself  of  the  taste  which  he  manifested  for  the 
establishment  and  direction  of  these  public  free 
schools,  in  which  none  but  the  most  elementary 
branches  were  taught.  The  contrary  was  the  case. 
It  is  only  littleness  that  finds  itself  above  becoming 
a child  for  children,  and  a beginner  for  beginners  in 
learning.  True  greatness  never  considers  it  very 
difficult  to  adapt  itself  to  the  capacity  of  youth. 
How  far  this  was  so  with  the  Venerable  de  La  Salle, 
we  shall  see  farther  on. 

Till  this  time  society  had  been  divided  chiefly  into 
two  classes : the  ecclesiastical  state  and  the  profes- 
sions on  the  one  hand,  and  laborers  and  mechanics 
on  the  other.  The  rapid  changes  made  in  society 
since  the  invention  of  printing;  the  increased  com- 
mercial facilities  opened  bv  the  discovery  of  hitherto 
unknown  worlds,  the  further  distribution  of  labor, 
had  altered  the  aspect  of  the  middle  classes,  and 
demanded  a wider  range  of  intelligence  among  the 
masses.  This  it  was  the  mission  of  La  Salle  to 
accomplish.  He  was  to  give  a broader  scope  to  the 
grade  of  instruction  furnished  the  people,  and,  at  the 
same  time,  establish  a body  of  teachers  who  would 
prevent  this  instruction  from  becoming  less  Christian. 


56 


The  Life  and  Work  of 


CHAPTER  IV. 

Precarious  Condition  of  the  Work. — M.  Nyel’s  Character. — M.  de  La 
Salle  brings  the  Teachers  near  his  Residence. — They  dine  with  him.— 
Trials. — School  at  Guise. — The  Teachers  live  with  M.  devLa  Salle. — 
Pere  Barre’s  Advice. — Rethel. — Duke  de  Mazarin. — Schools  at 
Chateau-Porcien,  St.  Pierre,  Laon.— M.  de  La  Salle  retires  into 
Solitude. — Resigns  his  Canonry. — Refuses  to  give  his  Resignation  in 
favor  of  his  Brother. — The  Abb£  Faubert.  — The  Venerable  distributes 
his  Patrimony  to  the  Poor. — Famine  of  1684. 

With  all  their  success,  the  schools  opened  by 
M.  Nyel  were  far  from  being  such  as  their  found- 
ers, and  especially  La  Salle,  desired.  The  teach- 
ers had  but  few  regulations,  and  those  were  scarcely 
heeded.  The  lack  of  stability  of  character  in  M. 
Nyel  was  in  proportion  to  the  goodness  of  his  in- 
tentions. Pere  Garreau  says  of  him  and  his 
work  at  this'  period:  “ The  schools  were  very 
badly  conducted,  owing  to  the  constant  absence  of 
M.  Nyel,  Not  only  was  order  ignored,  but  the 
masters,  thus  far,  were  subject  to  no  rules  of  dis- 
cipline. M.  de  La  Salle  had  too  large  a share  in 
their  establishment  not  to  be  interested  in  their 
perfection.  In  order  to  repair,  in  part,  the  sad  con- 
sequences of  M.  Nyel’s  constant  absence,  he  deter- 
mined to  change  the  teachers’  home,  and  to  bring 
it  nearer  his  own  residence.  M.  Nyel  gladly  con- 
sented to  this  proposition  ; he  foresaw  the  benefit 
that  would  accrue  to  his  teachers  by  the  vigilance 


The  Ven . J.  B . De  La  Salle . 


57 


of  their  protector;  and,  moreover,  this  would  give 
him  greater  opportunities  of  gratifying  his  erratic 
disposition.  The  masters  left  the  house  of  the  pas- 
tor of  St.  Maurice,  and  took  their  lodgings  near  the 
residence  of  M.  de  La  Salle.  They  found  them- 
selves subject,  in  their  new  home,  to  regulations 
hitherto  unknown  to  them.  The  hours  for  rising  and 
for  meals  were  determined.  M.  de  La  Salle  indicated 
the  time  that  should  be  employed  in  mental  prayer. 
Each  morning  they  assisted  at  the  holy  sacrifice  of 
the  Mass,  and  frequently  communicated.  In  a word, 
these  good  masters  found  that,  for  the  first  time, 
they  began  to  live  a community  life,  and  they  were 
not  slow  in  perceiving  its  advantages.  But  it  was 
necessary  to  have  a person  of  some  authority  to 
preserve  the  order  thus  established.  This  was  M. 
Nyel’s  chief  duty,  but  one  which  he  proved  utterly 
incompetent  to  realize.  It  is  true  that  he  could  still 
be  absent  from  time  to  time,  at  short  intervals,  but 
his  itinerant  disposition  rendered  the  new  regime 
irksome.  On  the  other  hand,  M.  de  La  Salle  could 
not  supply  the  deficiency  caused  by  M.  Nyel’s  re- 
peated absence  ; thus,  in  spite  of  his  zeal,  the  result 
obtained  was  meagre : even  this  threatened  to  perish. 
Yet  the  fruits  of  even  the  partial  discipline  that  M. 
de  La  Salle  succeeded  in  establishing,  were  such, 
that,  when  M.  Nyel  opened  a third  school  in  this 
house,  its  reputation  drew  to  it  a larger  number 
of  scholars  than  were  to  be  found  in  the  two 
others.” 

Apart  from  the  general  relation  he  had  thus 
established  between  himself  and  these  humble 


58 


The  Life  and  Work  of 


teachers,  the  Venerable  had  still  no  other  thought 
than  that  of  indirectly  assisting  them.  “ I imag- 
ined,” he  writes  in  his  Memoirs,  “ that  my  relations 
with  these  masters  required  me  simply  to  direct 
their  external  conduct,  to  provide  for  their  wants, 
and  to  see  that  they  fulfilled  their  duties  faith- 
fully “whereas,  Divine  Providence,”  says  Ravelet, 
“designed  this  to  be  the  exclusive  occupation  of 
his  life, — that  to  which  all  the  others  were  to  be 
subordinate.  His  deep  theological  studies,  so  far 
from  proving  fruitless,  were  to  enable  him  to  save 
his  future  disciples  from  the  dangerous  and  subtle 
errors  into  which  cunning  sectaries  would  strive  to 
ensnare  them.” 

At  this  period  M.  de  La  Salle  took  another  step 
in  the  work  to  which,  insensibly,  a divine  but 
unseen  will  was  leading  him.  Gradually  he  found 
himself  more  and  more  attached  to  his  dear  school- 
masters. It  is  true,  he  saw  they  were  somewhat 
uncouth,  but  he  admired  their  good-will,  and  looked 
upon  them  as  instruments  employed  to  draw  souls 
to  Christ.  It  was  necessary,  therefore,  to  form 
them  upon  this  divine  exemplar,  and  he  devoted  all 
his  spare  moments  to  the  task.  His  occupations, 
however,  did  not  give  him  the  leisure  that  such  an 
undertaking  required.  The  canonical  office  took  a 
portion  of  his  hours.  He  had  his  time  of  study, 
together  with  his  family  duties  ; and  thus  he  found 
that  he  could  give  only  a furtive  hour  to  the 
masters.  He  then  bethought  him  that,  instead  of 
sending  them  their  meals,  he  might  bring  the 
teachers  to  his  own  table.  The  expense  would"  be 


The  Ven.  J.  B . De  La  Salle. 


59 


the  same,  and  thus  he  might  utilize  the  hours  of 
meals  to  instruct  them.  The  teachers  would  also, 
with  the  single  exception  of  eating  together,  have 
all  the  freedom  they  had  enjoyed.  This  project  he 
realized,  though  not  without  opposition  from  his 
relatives  and  friends.  The  school-masters  came, 
twice  a day,  to  partake  of  the  frugal  meal  offered 
by  M.  de  La  Salle;  one  read  aloud,  and  the  Vener- 
able took  occasion  thus  to  instruct  them  in  the 
duties  of  their  position. 

While  circumstances  thus  developed  themselves, 
the  city  of  Guise,  situated  near  Rheims,  manifested 
a great  desire  to  establish  free  schools.  Mile,  de 
Guise  had  already  founded  three  for  poor  girls, 
and  asked  P&re  Barre  to  send  some  of  his  spiritual 
daughters  to  direct  them.  The  city  magistrates 
desired  similar  advantages  for  the  boys;  and  hear- 
ing of  the  schools  of  Rheims,  they  wrote  to  M. 
Nyel,  asking  him  to  come  and  establish  such : a re- 
quest that  he  knew  not  how  to  refuse.  In  vain  did 
La  Salle  tell  him  that  such  a course  was  im- 
practicable ; that  an  uncertain  good  should  not  be 
preferred  to  one  that  was  already  in  existence,  and 
the  continuance  of  which  depended,  in  part,  upon 
his  assiduity.  He  told  him,  moreover,  that  a work 
undertaken  under  such  imprudent  circumstances 
could  not  be  blessed  by  God.  All  to  no  avail  were 
M.  de  La  Salle’s  protestations.  M.  Nyel  left  for  his 
new  mission  in  the  holy-week  of  1 68 1 , relying  upon 
the  Venerable  to  replace  him  during  his  absence, 
which  he  said  would  be  of  short  duration. 

M.  de  La  Salle  could  not,  under  the  circumstances, 


6o 


The  Life  and  Work  of 


bear  to  see  the  young  masters  without  a director, 
even  for  a few  days ; he  therefore  took  them  under 
his  protection.  They  arose  at  five,  made  mental 
prayer,  and  then  assisted  at  the  holy  Mass.  He 
required  them,  after  leaving  the  church,  to  repair  to 
his  residence,  instead  of  going  to  their  own  lodg- 
ings. They  spent  the  entire  day  with  him,  apart 
from  the  hours  which  they  taught  in  school.  They 
ate  in  the  same  refectory,  each  one  receiving  his 
portion  of  food ; all  the  exercises  were  performed 
at  the  given  hour  till  night-prayers ; after  prayer 
they  returned  to  their  own  residence. 

This  mode  of  life  lasted  eight  days,  at  the  end 
of  which  time  M.  Nyel  returned  from  Guise,  covered 
with  confusion,  not  having  succeeded  to  found  a 
school.  During  this  short  interval,  the  Venerable 
de  La  Salle  had  noticed  many  irregularities  in 
the  life  of  his  disciples,  and  he  resolved  to  correct 
them.  M.  Nyel’s  erratic  course  caused  great 
inconvenience.  He  admitted  this  to  be  the  case, 
but  did  not  appear  able  to  remedy  the  failing.  He 
was  happy  to  see  the  progress  that  had  been  made 
in  so  short  a time  by  his  companions,  and  urged 
upon  M.  de  La  Salle  the  necessity  of  taking  these 
good  people  entirely  under  his  immediate  super- 
vision, by  removing  them  to  his  own  residence, 
permanently. 

The  Venerable  de  La  Salle  was  in  the  greatest 
perplexity.  The  lease  of  the  other  house  was 
nearly  expired.  Should  he  renew  it,  or  should  he 
remove  the  teachers  to  his  own  dwelling,  to  have 
them  always  under  his  control?  Such  a deter- 


The  Ven.  J.  B.  De  La  Salle . 


61 


mination  was  a serious  question.  Not  only  would 
it  change  his  mode  of  life,  but  it  would  introduce 
into  his  formerly  quiet  existence  a new  occupation, 
that  would  involve  great  labor  and  annoyance  ; one 
that  would  provoke  the  criticism  of  his  friends,  and 
the  opposition  of  his  family. 

M.  de  La  Salle,  in  this  emergency,  had  recourse 
to  prayer,  and  the  advice  of  enlightened  friends. 
He  went  to  Paris,  and  consulted  Pere  Barre,  who 
had  spent  fifteen  years  at  Rouen,  and  who  had 
made  great  efforts,  not  without  success,  to  establish 
schools  there.  Pere  Barre  had  also  attempted  to 
open  schools  for  boys,  but  had  failed.  He  had 
assembled  a certain  number  of  young  people  for  the 
purpose  ; but,  through  lack  of  preliminary  discipline, 
and  a rule  with  a sanction,  they  soon  fell  into 
various  disorders,  and  finally  abandoned  their 
mission.  La  Salle  explained  the  situation  to  this 
zealous  priest,  related  what  he  had  already  done, 
and  stated  the  success  with  which  his  efforts 
had  been  blessed.  He  then  made  known  the 
difficulties  of  the  position,  his  fears  for  the  future, 
and  the  means  by  which  he  thought  the  work 
might  best  be  saved.  When  Pere  Barre  had  heard 
all,  he  did  not  hesitate  a moment  in  giving  his 
reply.  He  saw  why  he  had  not  succeeded  in  a 
similar  undertaking.  La  Salle  was  the  man  des- 
tined to  realize  the  sublime  mission.  The  very 
trials  to  which  the  servant  of  God  had  been 
subjected,  were  so  many  means  employed  by 
Providence  to  strengthen  the  souls  of  His  laborers. 
Pere  Barre  omitted  no  argument  to  convince  M.  de 


62 


The  Life  and  Work  of 


La  Salle  that  his  vocation  was  evident,  his  duty  in 
the  premises  imperative.  “ God’s  greatest  designs 
upon  a soul,”  said  he,  “ are  accomplished  only  amid 
the  fiercest  contradictions.  Trials,  interior  as  well 
as  exterior,  crucify  our  nature,  but  they  strengthen 
the  soul.  As  wine  cannot  be  extracted  from  the 
grape,  unless  this  be  placed  in  the  press,  so  the  soul 
can  produce  no  lasting  good,  unless  it  has  been 
passed  through  the  press  of  trials,  temptations,  and 
contradictions.  The  perfect  Christian  must  be  like 
the  weather-vane  on  the  church-steeple : it  turns  in 
every  direction,  but  never  leaves  the  cross  upon 
which  it  has  been  fixed.”*  “ Take  your  teachers,” 
added  he,  “ lodge  them  in  your  private  residence, 
provide  them  with  food  and  clothing:  in  a word, 
become  their  superior  and  their  father.”*!' 

These  counsels  had  their  effects  upon  La  Salle ; 
he  left  his  adviser,  fully  determined  as  to  the 
course  he  should  pursue.  On  the  twenty-fourth 
of  June,  1681,  feast  of  St.  John  the  Baptist,  his 
patron,  he  took  the  entire  community  into  his  own 
house. 

This  action  brought  down  upon  him  a storm  of 
abuse  from  his  relatives.  It  even  estranged  some 
of  them.  Two  of  his  brothers  left  him.  The 
younger  one  was  placed  as  a boarder  with  the 
regular  canons  of  Senlis  ; the  second  went  to  live 
with  his  brother-in-law  ; but  Louis,  the  one  next 
in  age  to  his  guardian,  resolutely  determined  to 
remain  with  him. 


* “Spiritual  Maxims  of  Pere  Barre,”  p.  26. 
t F.  Lucard,  “ Vie  de  M.  de  La  Salle,”  p.  29. 


The  Veit.  % B.  De  La  Salle. 


63 


About  this  time  the  magistrates  of  Rethel, 
learning-  the  success  which  followed  the  establish- 
ments  opened  under  the  guidance  of  M.  de  La 
Salle,  wrote  to  him,  asking  him  for  two  or  three  of 
his  teachers.  Their  petitions  were  strengthened 
by  the  influence  of  the  Duke  de  Mazarin.  M.  Nyel 
was  sent  to  settle  the  affair.  Everything  resulted 
to  the  fullest  satisfaction  of  the  zealous  negotiator ; 
the  clergy  and  the  poor  families  blessed  M.  Nyel 
and  his  work;  charitable  persons  were  anxious  to 
provide  all  that  was  necessary  for  the  new  teachers. 
The  Duke  de  Mazarin  showed  great  generosity 
in  this  circumstance.  “ He  did  not  limit  himself 
to  procuring  temporal  benefits  for  his  dependents ; 
he  also  sought  to  afford  them  the  advantages  of 
good  and  salutary  instruction.”  * The  duke,  by 
his  liberality,  secured  the  opening  of  the  schools, 
which,  a short  time  previously,  had  failed  at  Guise. 
He  gave  the  house  and  the  furniture.  Mile,  de 
Lorraine,  Duchess  of  Guise,  guaranteed  the  annual 
payment  of  a considerable  sum,  to  defray  the 
expenses  of  the  two  teachers.  As  this  was  not 
sufficient  to  cover  the  outlay,  these  teachers  were 
authorized  to  receive  half-boarders. f 

Several  magistrates,  and  parties  distinguished  for 
their  zeal,  solicited  masters  formed  by  La  Salle. 
The  authorities  of  Chateau-Porcien,  and  M.  Guiart, 
pastor  of  St.  Pierre-le-Vieux,  at  Laon,  were  first 
supplied.  M.  Nyel  was  sent  to  open  these 
schools.  Wherever  he  went,  he  was  enthusi- 
astic in  his  praises  of  the  virtue  of  his  noble 

* F.  Lucard,  “ Vie  du  V.  de  La  Salle,”  p.  31.  t Ibid.,  p.  31. 


64 


The  Life  and  Work  of 


director.  During  these  voyages  he  induced  several 
young  men  to  join  in  the  good  work  ; these  he  sent 
to  be  formed  at  Rheims.  Without  their  assistance, 
La  Salle  would  have  been  unable  to  increase  his 
establishments  so  rapidly. 

When  M.  Nyel  had  seen  the  condition  of  the 
schools  in  Laon,  he  resolved  to  remain  several 
months  in  that  city.  These  schools  were  then 
directed  by  parish  chanters,  who  paid  very  little 
attention  to  them.  “It  was  heart-rending  to  see 
the  ignorance  and  depravity  in  which  these  chil- 
dren lived.”  * M.  Nyel  and  companions  were 
warmly  welcomed  by  M.  Guiart.  These  instructors 
were  already  known  to  him,  through  M.  de 
La  Salle,  with  whom  he  had  lived  on  the  most 
intimate  terms,  and  whom  he  had  known  through 
M.  Roland,  their  common  friend.  At  his  request, 
Mgr.  d’  Estrees  took  this  school  under  his  special 
protection.  The  rapid  progress  made  by  the 
numerous  scholars  was  the  subject  of  public  com- 
ment and  congratulation.  The  change  effected  in 
the  morals  of  the  children  was  not  less  noticeable  ; 
and  on  the  nineteenth  of  November,  1683,  the 
municipal  council  declared  that  M.  Nyel  had  accom- 
plished much  goody  and  granted  to  the  new  teachers 
an  annual  pension.  The  Premontres  de  Saint 
Martin,  a religious  community,  agreed  to  furnish 
them  with  dinner. 

M.  Nyel’s  prolonged  absence,  and  the  rapid 
increase  of  the  work,  had  greatly  augmented  the 
Abbe  de  La  Salle’s  responsibilities.  He  could  no 


* Arch,  du  Regime — Les  Freres  de  Laon,  MS.  1728. 


The  Ven.  J.  B.  De  La  Salle. 


65 


longer  look  upon  the  direction  of  the  schools,  and 
the  formation  of  the  masters,  as  an  accessory  labor 
to  which  it  would  suffice  to  devote  his  leisure 
hours.  The  future  of  their  schools  was  in  his 
hands.  “ I feared,”  said  he,  later, 44  that  I had  taken 
too  great  a share  in  these  good  men’s  labors ; the 
solicitude  which  their  direction  demanded,  had 
become  incompatible  with  my  duties  as  a canon.” 
What  will  the  generous  and  faithful  disciple  of 
Pere  Barre  and  Abbe  Roland  do  under  the  circum- 
stances? On  the  one  hand,  worldly  preferments 
are  within  his  reach.  Despite  the  course  he  has 
thus  far  pursued,  to  acknowledge  that  he  has  been 
mistaken,  and  to  ask  his  friends  once  more  to  em- 
brace him,  would  have  been  sufficient.  All  would 
have  been  forgiven.  But  this  is  not  his  thought. 
On  the  contrary,  he  seriously  asks  himself  whether 
he  will  exchange  the  canon’s  stall  for  the  teacher’s 
stool.  An  all-important  question  ; a most  decisive 
moment!  Upon  it  depend  the  creation  of  a new 
religious  order,  and  the  vocations  of  thousands  who 
are  to  be  known  as  Brothers  of  the  Christian 
Schools.  44  Faithful,”  says  F.  Lucard, 44  to  a practice 
that  he  will  preserve  till  death,  the  Venerable  de 
La  Salle  seeks  in  prayer  and  meditation  the  solution 
of  his  difficulties.”  For  this  purpose,  he  rented  a 
lonely  garden,  near  the  Augustinians.  There,  like 
the  son  of  Monica,  he  listened  to  the  voice  of  God. 
He  took  up  the  book  of  experience,  in  which  so 
many  things  had  already  been  written  for  him  ; he 
pondered  over  its  lessons  ; in  it  he  heard  the  will  of 
God,  and  he  followed  its  behests.”  44  In  the  choice  I 


66 


The  Life  and  Work  of 


am  about  to  make,”  he  writes,  “ what  should  deter- 
mine my  resolution?  Certainly,  the  greater  glory 
of  God,  the  service  of  the  Church,  my  perfection, 
and  the  salvation  of  souls.  But  if  I consult  these 
motives,  so  befitting  a priest  of  the  Lord,  I must 
determine  to  renounce  my  canonry,  to  give  myself 
entirely  to  the  care  of  the  schools,  and  to  form 
good  teachers.”  * “ Moreover,”  adds  a manuscript, 

now  in  the  archives  of  the  mother-house  in  Paris, 
“ God,  who  conducts  all  things  wisely  and  gently, 
who  forces  not  the  inclinations  of  men,  wishes  me  to 
devote  myself  entirely  to  the  care  of  these  schools ; 
He  directs  me  toward  this  end,  in  an  imperceptible 
though  rapid  manner,  so  that  one  connection  after 
another  has  attached  me  to  a vocation  I had  not 
foreseen.” 

Upon  his  return  from  this  retreat,  M.  Nyel  and 
companions  found  the  Venerable  de  La  Salle  ready 
to  make  any  sacrifice  for  the  welfare  of  their  noble 
undertaking. 

Notwithstanding  his  assurances  that  their  future 
was  in  his  hands,  that  he  would  see  to  their  wants, 
these  poor  masters,  at  times,  gave  way  to  thoughts 
of  despondency.  Their  task  was  a thankless  one,  in 
many  respects.  Their  best  days  were  spent  in  the 
service  of  an  ungrateful  class : what  was  to  become 
of  them,  when  worn-out  nature  would  be  obliged  to 
seek  rest?  They  addressed  M.  de  La  Salle  in  the 
following  terms  : “ If  we  attain  an  advanced  age,  if 
sickness  or  infirmity  overtake  us,  who  will  supply 
our  wants?  Who  will  defray  our  expenses?  What 

* Pere  Plain,  “ Vie  de  J.  B.  de  La  Salle.” 


The  Ven.  J.  B.  De  La  Salle . 


67 


hand  will  pour  the  consolations  of  religion  and  of 
friendship  into  our  souls?”*  The  pious  canon  en- 
deavored to  allay  their  fears,  by  urging  them  to 
rely  upon  Providence.  He  was  promptly  answered  : 
“ You  who  are  rich  and  honored,  may  look  forward 
with  confidence ; but  what  are  we  poor  teachers 
to  expect?  We  will  certainly  die  isolated  and 
abandoned ! ” f 

Undismayed  by  such  complaints,  the  servant  of 
God  believed  that  herein  he  received  another  indi- 
cation of  the  will  of  heaven.  He  wrote  to  R.  Pere 

* 

Barre,  asking  his  advice.  “ Any  other  support 
than  Providence,”  replied  this  austere  religious, 
“ is  unsuited  to  the  Christian  schools.”  This  was 
equivalent  to  saying:  “ Renounce  all  your  posses- 
sions ; give  up  your  canonical  dignity  ; forego  all 
idea  of  promotion  in  the  Church  ; sacrifice  the  pleas- 
ures of  wealth  ; become  voluntarily  poor.  Your  ex- 
ample will  have  greater  effect  upon  your  disciples 
than  the  most  eloquent  and  pathetic  discourses.”  M. 
de  La  Salle  was  nothing  daunted  at  the  great  sacri- 
fice that  was  proposed.  He  hastened  to  Paris, 
hoping  to  meet  there  Mgr.  Le  Tellier.  He  arrived 
just  after  the  departure  of  this  prelate  for  his  archi- 
episcopal  city.  He  then  consulted  R.  Pere  Barre 
and  M.  de  La  Barmondiere,  pastor  of  St.  Sulpice. 
Both  advised  him  to  carry  out  his  intentions. 
Several  of  his  friends,  his  relatives,  the  members 
of  the  chapter,  even  his  superiors,  endeavored  to 
dissuade  him  from  such  a step,  but  in  vain.  His 
determination  was  fixed  ; a secret  impulse  of  grace 

* F.  Lucard,  “Vie  du  V.  de  La  Salle,”  p.  34.  t Ibid. 


68 


The  Life  and  Work  of 


gave  him  new  strength  to  meet  and  reject  every 
effort  to  withdraw  him  from  the  offering  that  was 
demanded. 

As  soon  as  he  had  reached  Rheims  he  hastened 
to  the  archiepiscopal  residence,  and  tendered  his 
resignation.  M.  Le  Tellier  refused  his  consent,  but 
M.  de  La  Salle,  not  in  the  least  discouraged,  con- 
sulted his  advisers  anew.  He  particularly  invoked 
the  assistance  of  M.  Philbert,  canon  and  professor 
of  theology,  who  had  great  influence  with  the  arch- 
bishop. After  listening  attentively  to  his  reasons, 
all  admitted  that  he  was  an  instrument  in  the  hands 
of  God  for  the  accomplishment  of  a much-needed 
work,  and  they  unanimously  declared  it  to  be  his 
duty  to  follow  the  impulse  of  grace.  Finally  con- 
vinced, the  archbishop  agreed  to  receive  his  resig- 
nation, but,  in  common  with  many  friends,  especially 
M.  de  La  Salle’s  relatives,  his  Grace  expressed  the 
hope  that  the  Venerable  would  resign  in  favor  of 
his  younger  brother. 

It  was  evident  that  those  who  made  such  a re 
quest  but  partially  knew  the  Abbe  de  La  Salle.  He 
■ had  labored,  with  all  the  zeal  and  earnestness  of 
the  most  zealous  suitor,  that  he  might  be  allowed 
to  divest  himself  of  an  honor  which  he  found 
incompatible  with  the  duties  to  which  he  felt  him- 
self irresistibly  called.  Nothing  but  the  greatest 
indifference  to  all  purely  human  considerations 
could  have  induced  such  a resolution.  He  was  to 
change  the  company  of  learned  and  respected 
canons  for  that  of  a body  of  poor  and  partially 
illiterate  men.  After  determining  upon  so  great  a 


The  Ven . J.  B.  De  La  Salle . 


69 


sacrifice,  it  would  not  be  logical  in  so  heroic  a 
character  to  be  found  stooping  to  family  consider- 
ations, in  which  nature  would  have  the  first  place, 
duty  the  second.  None  could  have  shown  more 
love  for  his  relatives  than  the  Venerable  had  mani- 
fested, particularly  since  the  death  of  his  parents. 
To  watch  over  them  more  carefully,  he  had  given 
up  his  studies  at  St.  Sulpice,  and  pursued  them  as 
best  he  could,  amid  the  distractions  of  household 
duties.  But  in  all  this,  he  felt  that  the  will  of  God  was 
manifest.  He  did  so  as  a Christian  brother;  as  the 
administrator  of  an  important’ stewardship.  In  all 
things  he  looked  to  the  end  he  had  in  view  ; and  in 
consequence,  when  there  was  question  of  a successor 
to  his  canonry,  he  first  consulted  God,  and  next 
his  neighbor.  While  he  admitted  that  his  brother 
had  many  excellent  qualities,  he  claimed  that 
there  were  others  much  more  deserving  of  the 
position;  and,  with  him,  merit  had  the  first  claim 
to  the  vacancy.  His  desire  was  to  be  worthy 
of  the  vocation  to  which  he  was  now  called,  and 
he  was  aware  that  “ he  who  loves  father  or  mother, 
brother  or  sister,”  more  than  God,  is  unworthy 
of  Him ; hence,  instead  of  giving  his  resignation 
in  favor  of  Louis  de  La  Salle,  who  had  remained 
so  faithful  to  him  in  the  time  of  persecution,  he 
caused  it  to  revert  to  the  Abbe  Faubert,  who  was 
well  known,  and  highly  esteemed  for  his  ability  as 
a preacher,  and  his  zeal  for  the  salvation  of  souls. 

Louis  de  La  Salle,  whose  nobility  of  character 
has  already  shown  itself,  did  not  take  offence  at  the 
preference  given  to  a comparative  stranger.  He 


70 


The  Life  and  Work  of 


approved  the  motives  which  directed  his  brother’s 
selection,  and  was  shortly  afterward  rewarded  for 
his  disinterested  feelings.  The  archbishop  availed 
himself  of  the  first  vacancy  caused  by  the  death  of 
the  incumbent,  to  prefer  Louis  to  a canonry,  and, 
in  doing  so,  his  Grace  playfully  remarked  that  he 
gave  him  the  position,  in  order  to  repair  M.  de  La 
Salle’s  folly  in  giving  his  benefice  to  another  than 
his  brother. 

To  judge  by  the  Abbe  de  La  Salle’s  acts,  he  was 
the  only  party  who  had  been  benefited  by  the  ex- 
change ; for,  no  sooner  had  he  witnessed  the  installa- 
tion of  his  successor,  than  he  assembled  his  disciples, 
whom  he  could  now  call  his  children,  and  with  them 
chanted  a Te  Denm,  in  thanksgiving  for  this  further 
preliminary  step  toward  the  establishment  of  the 
Brothers  of  the  Christian  Schools. 

But  still  another  sacrifice  is  required  from  this 
generous  heart.  He  had  given  up  the  honors  of 
a former  position,  he  had  selected  an  ungrateful  task 
as  his  life  work,  and  still  there  was  a great  stream 
to  cross.  He  had  rendered  himself  humble  with 
the  little;  it  yet  remained  for  him  to  become  poor 
with  the  indigent.  He  was  called  to  be  the  apostle 
of  youth,  and,  as  an  apostle,  he  was  asked  by  a con- 
science, to  which  he  had  never  refused  to  listen,  to 
sell  all  that  he  possessed,  to  give  the  price  thereof 
to  the  poor,  and  then,  having  left  all  things,  to 
follow  Christ,  who  had  not  a stone  whereon  to  lay 
ITis  divine  head.  M.  de  La  Salle  had  made  too 
many  sacrifices,  had  merited  too  many  graces  of 
strength  and  of  courage,  not  to  be  equal  to  this 


The  Ven.  J.  B.  De  La  Salle . 71 

draught  of  the  chalice  which  he  was  to  drink  to  the 
dregs. 

Moreover,  the  circumstances  of  his  newly 
accepted  position  demanded  this  offering.  At  this 
time  we  find  him  writing  to  a friend:  “ My  mouth 
is  closed,  I have  no  right  to  speak  the  language  of 
perfection  to  my  teachers ; nor  can  I tell  them  of 
poverty,  while  I am  possessed  of  a rich  patrimony, 
which  precludes  the  possibility  of  want.  How  can 
I speak  to  them  of  abandonment  to  Providence, 
while  I am  provided  against  indigence?”  The 
holy  servant  of  God  awaited  but  the  favorable 
moment  to  divest  himself  of  the  last  links  which 
attached  him  to  the  world.  Rarely  have  well- 
disposed  persons  to  wait  long  to  find  objects  upon 
which  to  lavish  their  alms.  A special  and  pressing 
occasion  presented  itself,  in  which  La  Salle  could 
dispense  his  wealth  to  advantage. 

The  year  1684  may  justly  be  termed  “ the  sad 
year,”  in  the  history  of  France.  Several  seasons 
of  insufficient  crops  had  rendered  provisions  as 
scarce  as  they  were  dear.  From  all  the  surround- 
ing villages,  hundreds  of  poor  persons  crowded 
into  the  cities,  and  Rheims  had  the  appearance  of 
a vast  pauper-house.  The  greater  number  of  the 
middle  and  lower  classes  were  reduced  to  beg- 
gary, as  all  work,  had  ceased.  Even  many  rich 
persons  were  brought  to  the  utmost  state  of  misery. 
Religious  communities,  to  whom  want  had  hitherto 
been  unknown,  were  forced  to  part  with  their  most 
costly  furniture,  in  exchange  for  bread.  So  afflict- 
ing a year  was  one  in  which  the  Abbe  de  La  Salle 


72 


The  Life  and  Work  of 


could  part  with  his  goods,  without  going  far  to 
find  ready  receivers.  But,  even  here,  an  idea  quite 
natural  under  the  circumstances,  must  have  struck 
him.  Was  it  prudent  to  become  poor,  when  he  had 
a number  of  persons  dependent  upon  him  for  the 
necessaries  of  life?  The  question  was  one  difficult 
to  answer.  Still  Pere  Barre’s  words  resounded  in 
his  soul : “ No  other  reliance  than  Providence  is 
suited  to  the  Christian  Schools.”  Moreover,  he 
believed  with  the  apostle,  that,  “ being  poor,  he 
would  possess  all  things,”  since  he  would  thus  pur- 
chase the  blessing  of  God,  called  down  upon  him 
by  the  prayers  of  those  he  would  assist.  He  had 
long  ago  broken  all  ties  of  kinship.  He  felt  him- 
self now  as  a member  of  the  large  family  of  the  poor 
and  indigent.  What  he  called  his  was  theirs.  To 
them  it  belonged,  and  among  them  he  resolved  to 
distribute  it. 

So  he  divided  his  patrimony  into  four  parts:  the 
first  purchased  food  for  his  poor  scholars,  and  assist- 
ed the  Sisters  of  the  Child  Jesus;  the  second  was 
given  to  the  indigent,  who  were  first  taught  cate- 
chism for  a few  moments  each  day,  when  they  came 
to  receive  their  pittance ; the  third  part  was  given 
to  females  in  distress,  who  were  likewise  instructed  ; 
and  the  fourth  was  distributed  among  the  poor  who 
were  ashamed  to  make  known  their  necessities. 
“ The  good  priest  did  all  in  his  power,”  says  Pere 
Barre,  “ to  find  these  deserving  poor,  without  being 
discovered  by  them.”  “ Those  among  his  adver- 
saries,” continued  F.  Lucard,  “ who  had  been  most' 
bitter  in  their  assaults  against  his  character,  were 


The  Ven . J.  B.  De  La  Salle . 


73 


the  chief  subjects  of  his  liberalities.”  His  disciples, 
affrighted  at  the  number  and  extent  of  his  charities, 
began  to  fear  for  their  own  future.  Like  the 
Israelites  of  old,  they  were  in  constant  dread  lest 
they  should  perish,  never  thinking  of  the  manifesta- 
tions already  made  by  Providence  in  their  favor. 
But,  seeing  their  father  reduced  to  the  same  poverty 
as  themselves,  these  timorous  teachers  became  more 
confident;  the  Venerable’s  instructions  fell  upon 
hearts  that  had  been  moved  by  the  power  of  example 
to  follow  their  master  in  all  things.  At  this  time  he 
was  thirty-three  years  old. 

A distinguished  writer  has  well  said  that  no 
monastic  institution  has  ever  failed  which  had,  for 
its  corner-stone,  faith  ; for  its  walls,  poverty  ; and 
for  its  roof,  modesty.  These  were  the  three  virtues 
on  which  the  Abbe  de  La  Salle  had  centred  his 
hopes.  They  were,  therefore,  built  upon  the  strong 
foundation  against  which  the  winds  and  the  waters 
strike  without  effect. 


4 


BOOK  II. 

THE  VOCATION. 


CHAPTER  I. 

Several  Collegians  enter  the  Society. — Removal  to  Rue  Neuve. — 
. Incompetent  Teachers  requested  to  withdraw. — Retreat  with  twelve 
Brothers. — They  make  triennial  Vows. — The  religious  Habit. — M.  de 
La  Salle  establishes  a Training-school. — Duke  de  Mazarin. — M.  Nyel 
retires  to  Rouen. — General  Assembly  of  the  Brothers  in  1686. — The 
Venerable  resigns  the  Generalship. — Illness  of  several  Brothers. — 
Death  of  FF.  Nicolas,  Jean  Paris,  and  Maurice. — M.  de  La  Salle 
receives  Penitents,  and  is  visited  by  distinguished  Ecclesiastics. 

The  last  tie  has  been  snapped.  The  Venerable  de 
La  Salle  has  proved  himself  equal  to  the  demands 
imposed  upon  his  generosity.  His  greatness  of 
soul  begins  to  stand  out  in  bold  relief.  But,  as  we 
advance,  we  will  get  still  better  glimpses  of  it.  He 
is  not  a man  of  mere  impulses  ; he  is  consistent  in 
all  he  does. 

Having  ceased  to  be  rich,  he  believed  himself  en- 
titled to  no  better  treatment  than  the  poor.  He 
placed  himself  among  the  mendicants,  and  begged 
the  morsel  which  was  to  preserve  so  precious  a 
life : this  he  did  with  all  the  humility  his  rare 
virtue  could  command.  “ On  one  occasion/'  relates 
P&re  Blain,  “ he  had  gone  from  house  to  house, 
thus  imploring  the  assistance  that  he  had  lately 


;6 


The  Life  and  Work  of 


so  cheerfully  given ; many  a rebuff,  and  no  food^ 
had  been  his  fortune,  when  a good  lady  offered 
him  a slice  of  bread.  This  he  ate  kneeling, 
and  with  an  expression  of  joy  upon  his  counte- 
nance, which  none  but  those  who  knew  of  his 
virtue  could  understand.”  Providence  seemed 
only  to  await  this  accomplishment  of  the  final  sacri- 
fice, before  manifesting  His  pleasure  in  the  work 
to  which  M.  de  La  Salle  had  unreservedly  devoted 
himself.  The  teachers,  who  had  thus  far  entered 
the  new  society,  were  of  an  inferior  class.  Some  of 
them,  discouraged  at  the  perfection  to  which  the 
Venerable  wished  them  to  attain  in  their  profession^ 
withdrew,  leaving  him  with  very  poor  material  for 
the  propagation  of  the  schools.  But  this  was  of 
short  duration  ; for  several  young  men,  who  had 
already  made  part  of  their  collegiate  studies,  struck 
by  the  example  of  the  Canon  of  Rheims,  and  in- 
wardly impelled  to  imitate  his  noble  conduct,  pre- 
sented themselves  to  join  the  new  army  of  the 
Lord.*  The  number  soon  became  so  considerable, 
that  La  Salle  was  obliged  to  seek  for  more  spacious 
accommodations.  He  rented  a large  house  in  Rue 
Neuve,  whither  his  numerous  family  retired.  Al- 
ready that  family  perceived  that  God  does  not  allow 
Himself  to  be  outdone  in  generosity. 

M.  de  La  Salle,  possessing  nothing,  had  still  many 
friends;  if  what  the  world  called  his  folly  had  lost 
him  some  admirers,  his  zeal  and  the  success  of  his 
work  had  brought  many  others  to  his  assistance. 
Thus  several  ecclesiastics,  touched  by  the  devoted- 


Maillefer — MS.  Vie. 


The  Ven.  J.  B.  De  La  Salle . 


77 


ness  of  their  fellow-priests,  collected  a considerable 
sum,  with  which  he  was  enabled  to  purchase  his 
new  residence.  A flourishing  school  was  opened 
there,  and  the  cradle  of  the  work  was  the  property 
of  the  infant  society.  It  was  in  1700  that  the  deeds 
were  given  to  M.  de  La  Salle. 

Some  of  M.  Nyel’s  first  companions,  whose  good- 
will was  greater  than  their  tact,  were  requested  to 
withdraw  from  the  new  institute;  the  others  were 
subjected  to  such  a course  as  was  most  likely  to 
cultivate  their  talents.  M.  de  La  Salle,  now  fully 
identified  with  his  labor,  desired  to  be  united  with 
his  adopted  family  by  closer  ties.  His  was  one  of 
those  characters  that  cannot  make  sacrifices  by 
halves.  In  1684,  on  the  feast  of  the  Ascension,  he 
assembled  twelve  of  his  principal  disciples ; he 
publicly  announced  that  henceforth  he  would  be 
one  of  them  ; their  trials  would  be  his  ; their  food 
his  nourishment,  and  their  successes  his  sole  earthly 
reward.  Together  they  made  a ten  days’  retreat, 
during  which  the  disciples  could  not  help  admiring 
the  heroic  efforts  their  father  made  to  subject  him- 
self entirely  to  their  simple  method  of  living.  At 
the  close  of  the  exercises,  several  of  the  most  zeal- 
ous wished  to  unite  themselves  to  the  new  society, 
by  perpetual  vows.  The  prudent  director  did  not 
find  them  sufficiently  prepared  for  so  solemn  an  act ; 
still,  he  permitted  twelve  of  the  most  ancient  among 
them  to  take  the  vows  of  obedience  and  stability 
for  three  years.  They  were  to  renew  these  obliga- 
tions each  Trinity  Sunday. 


73 


The  Life  a?id  Work  of 


We  need  not  be  astonished  that  the  Venerable’s 
disciples  should  have  been  so  pressing  in  their  de- 
mands to  join  their  fortunes  with  his.  The  examples 
he  daily  furnished,  impelled  them  to  present  this 
petition.  While  they  had  something  to  suffer,  in 
the  humble  nature  of  their  employment,  they  saw 
their  leader  condemning  himself  to  the  most  extra- 
ordinary and  difficult  mortifications..  His  body 
was  enveloped  in  a thick  hair-shirt,  and  a pointed 
girdle  about  his  waist  left  his  senses  no  repose.  To 
these  penances  he  added  the  severest  disciplines, 
which  he  inflicted  upon  himself  with  leather 
thongs,  tipped  with  iron.  The  marks  of  the  blood 
which  spurted  from  his  body  were  visible  upon  the 
walls  of  his  room ; and  by  this  means  it  was  that 
the  holy  severities  which  he  inflicted  upon  himself 
became  known.  Pere  Lacordaire  has  said  that,  when 
Frenchmen  become  monks,  they  become  such  “ up 
to  the  neck.”  In  this  pithy  sentence,  he  has  ex- 
pressed the  spirit  that  actuated  the  Venerable  de  La 
Salle  and  his  fervent  disciples  at  this  time. 

Before  separating,  after  the  termination  of  the 
retreat,  certain  general  measures  of  order  and  dis- 
cipline were  adopted.  Among  others,  a costume 
was  determined  upon.  The  color  and  the  form 
were  left  to  the  selection  of  the  holy  Founder.  It 
was  then  decreed  that  the  habit  should  be  of  coarse 
black  cloth,  closed  in  front  with  hooks  and  eyes; 
a white  rabata,  or  collar,  an  ecclesiastical  hat,  with 
wide  border,  somewhat  in  the  style  of  the  old  Con- 
tinental hat  of  colonial  days,  and  a mantle  similar  to 


The  Ven.  J.  B.  De  La  Salle . 79 

that  then  worn  in  Champagne,  completed  the  pre- 
scribed outfit.* 

The  wisdom  of  such  a measure  is  questioned  only 
by  the  superficial,  as  it  is  only  the  uneducated 
and  the  rabble  who  find  fault  with  the  dress.  It 
is  in  keeping  with  the  unchanging  spirit  of  the 
Church  under  whose  sanction  religious  orders  are 
established,  that  their  characteristic  dress  remain 
unchanged.  It  is  only  in  the  world,  where  men  pay 
deference  to  the  tyrannical  caprices  of  fashion,  that 
the  style  of  the  hour  is  consulted.  But  religious 
men  are  not  of  the  world.  Their  thoughts  are 
above  the  cut  of  their  coat.  It  suffices  that  their 
dress  be  in  keeping  with  their  profession.  In  every 
office  there  are  certain  external  marks  by  which 
its  incumbent  is  distinguished.  In  the  Church,  also, 
each  position  has  its  garb  of  dignity,  its  mantle,  its 
gown,  to  indicate  the  rank  its  occupant  may  claim. 
As  the  veil  worn  by  Sarah  denoted  that  she  was 
a lawfully  espoused  wife,  so  the  religious  dress 
indicates  that  the  wearer  has  espoused  a single 
cause;  that  he  is  to  reserve  himself  exclusively  for 
that  cause,  and  that  his  energies  are  to  bear  all  in 
one  direction.  The  pious  Founder  gave  his  fol- 
lowers a costume,  not  simply  as  teachers,  but  still 
more  as  religious.  When  the  judge  has  left  his 
official  chair,  he  no  longer  wears  his  gown  and  wig, 
for  he  ceases,  temporarily,  to  be  a magistrate ; but 
religious,  wherever  they  go,  in  whatever  company 
they  find  themselves,  are  ever  consecrated  to  God, 
and  must  make  open  profession  of  their  adherence 

* This  is  still  the  dress  of  the  Brothers  of  the  Christian  Schools. 


8o 


The  Life  and  Work  of 

to  fixed  principles.  Countries  or  circumstances 
may  require  a temporary  deviation  from  this  rule, 
but  the  really  courageous  disciple  will  never,  when 
possible,  flinch  from  appearing  in  the  garb  of  his 
religious  profession. 

The  Venerable  de  La  Salle  was  the  first  to  clothe 
himself  in  the  new  habit.  This  costume,  which  is 
now  respected  throughout  the  world,  was  at  first 
the  cause  of  some  insult  and  humiliation,  but  it 
gradually  grew  in  favor,  till  to-day  it  is  recognized 
as  the  symbol  of  true  devotedness  to  the  best 
interests  of  youth.  It  makes  all  appear  equal,  and 
does  away  with  a thousand  whims,  fancies,  and 
inconveniences.  When  the  first  disciples  were 
insulted,  so  far  from  repining,  they  rejoiced  “ that 
they  were  accounted  worthy  to  suffer  reproach  for 
the  name  of  Jesus.”  The  saintly  Founder  remarks 
on  this  subject:  ‘‘Before  the  Brothers  had  taken 
the  holy  habit,  they  were  considered  as  so  many 
men  working  for  pay ; several  who  presented 
themselves  even  asked  what  wages  they  were  to 
receive,  like  so  many  domestics.  Since  vesting  them 
with  the  religious  costume,  no  one  has  asked  for  pay, 
and  each  one  enters  with  the  intention  of  persevering 
until  death ; and  those  who  are  received  deem 
themselves  most  happy.  From  that  time  seculars 
looked  upon  the  teachers  as  men  separated  from 
the  world.  Their  new  costume  produced  the 
happiest  results  in  every  respect. 

The  Venerable  likewise  determined  the  name  by 
which  his  sons  were  to  be  known.  It  is  as  touching 
as  instructive.  They  are  to  be  called  the  Brothers 


The  Ven,  J,  B,  De  La  Salle . 


81 


of  the  Christian  Schools.  Brothers, — men  of  one 
family  in  God.  Brothers, — all  laboring  for  the 
interests  of  God,  their  Father,  and  of  the  Church, 
their  mother.  Brothers  of  the  Christian  Schools, — 
men  devoted  to  the  work  of  evangelizing  and  of 
instructing  the  masses  ; men,  who  for  two  centuries, 
have  been  earnestly  striving  to  do  that  which  the  late 
Holy  Father,  Pius  IX,  so  urgently  recommended, 
namely,  “ to  make  education  more  Christian.” 
“ They,”  says  the  Venerable  de  La  Salle,  “ shall 
always  address  one  another  as  our  dear  Brother.” 
All  family  titles  are  to  be  unknown.  If  distinction 
is  attained,  it  must  be  as  Brothers  that  it  will  be 
acquired.*  Shortly  after  the  Venerable  de  La  Salle 
had  given  this  first  impetus  and  form  to  his 
community,  he  proved,  in  a striking  manner,  the 
rqality  of  his  intention  to  become  one  in  all  things 
with  his  disciples.  The  Brother  who  taught  the 
school  of  St.  Jacques  fell  sick.  The  holy  Founder 
immediately  took  his  place.  Then  it  was  that 
Rheims  beheld  the  former  canon  and  doctor  in 
theology  leading  little  children  to  Mass,  teaching 
them  the  first  elements  of  reading  and  writing, 


* A simple  country  lad  enters  the  society.  He  has  little  means,  but 
great  talent.  During  twenty  years  he  labors  in  its  ranks,  and  for  forty 
more,  he  directs  its  destiny.  See  that  immense  throng  of  people  around 
the  doors,  surging  up  the  aisles  of  St.  Sulpice  ; watch  those  ten 
thousand  children,  who  march  in  line  with  saddened  countenance  and 
measured  step.  What  does  all  this  mean  ? The  world  is  paying  its 
last  respects  to  a man  whose  real  name  is  unknown  to  one  in  a 
thousand  of  those  who  follow  his  remains.  They  weep  the  loss  of  a 
Brother  of  the  Christian  Schools,  whose  panegyric  is  written  by  Pius 
IX,  and  in  whose  honor  France  strikes  a medal:  his  name  is  Brother 
Philippe. 

Had  the  reader  entered  one  of  the  poorest  districts  of  Paris,  on  the 
sixth  of  February,  1856,  he  might  have  noticed  a general  gloom  among 


82 


The  Life  and  Work  of 


performing  all  the  functions  of  the  primary  in- 
structor. Even  those  who  had  most  persecuted 
him  could  not  help  expressing  their  admiration  at 
this  conduct.  Needless  to  say  that  his  modest 
disciples  were  proud  of  their  superior.  In  seeing 
him  taking  part  in  their  simple  functions,  they  felt, 
even  humanly  speaking,  that  their  work  was  not  to 
be  despised.  On  his  return  from  class,  they  flocked 
around  him,  asking  him  if  he  found  teaching  painful, 
or  if  the  children  were  difficult  to  manage.  He 
was  cheerful  and  happy,  and  simply  remarked: 
“ Let  us  imitate  St.  Paul ; let  us  make  ourselves  all 
to  all,  and  we  will  find  ourselves  in  our  classes  as  a 
father  in  his  family. ”* 

The  excellent  results  obtained  by  the  Venerable 
de  La  Salle’s  children  had  already  attracted  public 
attention,  and  several  parties  desired  their  services. 
He  told  those  who  spoke  to  him  on  the  subject,  that 
he  could  not  allow  his  disciples  to  live  apart,  as  was 
requested,  but  he  offered  to  establish  a training, 
or  normal  school  for  village  teachers,  if  the  means 
were  provided  him.  This  school  was  accordingly 
opened  at  Rheims.  Many  of  the  clergy  sent  intelli- 

the  inhabitants.  The  merry  song  of  the  thrifty  housewife  is  hushed. 
Little  children  look  up  into  their  mothers’  faces,  and  strive  to  read  the 
meaning  of  the  strange  sadness  therein  pictured.  Old  men  shake  their 
heads,  and  say,  “We  shall  never  see  her  like  again.”  Who  is  this, 
whose  name  is  so  respected — whose  influence  has  penetrated  so  deeply 
into  those  simple  hearts  ? A woman  who  could  scold  princes,  and 
command  soldiers  ; who  could  stop  the  bloody  carnage  of  the  city  mob, 
and  obtain  the  pardon  of  thoughtless  revolutionists  ; a woman  who  had 
the  purse  of  the  rich  at  her  command,  yet  whose  family  ties  were 
unknown.  She  was  princess  of  her  district,  still  her  only  title  was  that 
she  was  a daughter  of  St.  Vincent,  known  as  Sister  Rosalie.  This 
tells  the  secret  magic  of  the  religious  dress — the  charm  of  the  titles, 
Brother,  Sister. 

* F.  Lucard,  “Vie,”  2d  ed.,  p.  74. 


The  Ven . J.  B.  De  La  Salle . 


83 


gent  young  men  to  be  formed,  and,  after  a certain 
length  of  time,  which  depended  on  their  aptitude 
and  application,  thef  were  sent  to  their  various 
parishes,  where,  in  their  capacity  as  primary  teachers, 
they  did  great  good.  Thus  the  holy  Founder  was 
widening  the  sphere  of  his  influence  far  beyond  his 
immediate  action. 

At  the  same  time  that  this  training-school  was  es- 
tablished, the  Venerable  de  La  Salle  opened  what  he 
called  the  small,  or  preparatory,  novitiate.  “ In  this 
school,”  says  the  Venerable,  “ we  train  intelligent 
children,  who  are  piously  inclined,  and  who  pro- 
pose afterward  to  enter  our  society ; they  are  ad- 
mited  at  the  age  of  fourteen,  and  are  formed  to 
practise  mental  prayer,  and  other  exercises  of 
piety.  They  are  also  taught  the  catechism,  and 
they  learn  to  read  and  write  perfectly.  These 
scholars  have  a dormitory,  a chapel,  a refectory, 
and  recreation  grounds,  apart.  Even  their  exer- 
cises are  different  from  those  of  the  Brothers,  and 
are  proportioned  to  their  strength  of  mind,  and  to 
the  duties  the}’  are  afterward  destined  to  fulfil.” 
The  Venerable  de  La  Salle  devoted  great  attention 
to  these  boys:  there  were  fourteen  in  this  prepara- 
tory novitiate  the  first  year. 

The  Due  de  Mazarin,  who  had  heard  much  of 
La  Salle’s  work,  was  very  desirous  to  form 
his  acquaintance.  For  this  purpose,  he  came  to 
Rheims,  and  paid  him  visits.  The  duke’s  know- 
edge  of  human  nature  soon  made  him  admire 
the  charming  simplicity,  the  brilliancy  of  talent, 
and  the  prudence  and  sweetness  which  were  such 


84 


The  Life  and  Work  of 


characteristic  traits  in  his  new  friend.  The  rela- 
tions thus  established  between  these  two  men  were 
not  to  terminate  in  sterile  formalities  and  mutual 
courtesies.  Cardinal  Mazarin,  after  having  closed 
a brilliant  but  agitated  career  by  the  treaty  of 
the  Pyrenees,  instructed  his  nephew,  the  Due  de 
Mazarin,  to  found  several  works  that  would  be  use- 
ful to  religion  and  to  society.  Though  twenty-five 
years  had  elapsed  since  the  death  of  the  cardinal- 
minister  of  state,  during  which  time  the  good  duke 
had  endeavored  to  carry  out  his  instructions  as  to 
pious  foundations,  there  still  remained  something  to 
be  done.  The  wants  of  youth  had  not  been  suffi- 
ciently thought  of.  Meeting  such  a man  as  La 
Salle  was  an  invitation  to  the  duke  to  enter  his 
name  on  a new  list  as  benefactor.  The  latter 
advised  him  to  found  a school,  similar  to  that  of 
Rheims,  in  which  he  might  train  teachers  for  the 
many  cities  and  villages  in  his  vast  domains. 

On  the  twenty-second  of  September,  1685,  the 
contract  was  drawn  up,  by  which  the  duke  agreed 
to  furnish  the  means,  and  La  Salle  bound  himself 
to  direct  the  school.  In  this  paper  we  find,  among 
other  items,  “ that  the  said  duke  has  established 
a community  of  young  men  in  the  city  of  Mazarin, 
that  he  may  draw  from  this  institution,  as  from  a 
nursery,  a sufficient  number  of  teachers  to  instruct 
the  youth  of  the  Duchy  of  Mazarin,  and  also  other 
districts  belonging  to  him  ; that  this  school  shall  be 
directed  by  two  competent  teachers,  appointed  by 
M.  de  La  Salle.” 

The  creation  of  this  school  had  taken  place  on  the 


The  Ven.  J.  B.  De  La  Salle . 


85 


twentieth  of  April,  1685.  The  duke  had  established, 
in  perpetuity,  seventeen  purses,  to  be  given  to  the 
most  intelligent  young  men  of  the  Brothers’  school 
in  Rethel.  These  students  were  to  be  prepared  to 
act  as  teachers.  They  were  to  learn  to  read  and 
write  perfectly,  and  also  to  sing,  “ that  they  might 
afterward  instruct  the  youth  of  the  lands,  parishes, 
boroughs,  and  villages,  in  the  said  duchy  of 
Mazarin.” 

It  is  characteristic  of  human  intelligence  that  any 
attempt  at  going  beyond  what  has  already  been 
done  is  sure  to  attract  the  criticism,  if  not  the  ridi- 
cule, of  the  world.  The  more  this  movement  is 
directed  to  the  moral  amelioration  of  the  race,  the 
more  certainly  will  abuse  and  vituperation  follow. 
It  seems  as  though  it  were  a crime  for  any  one  to 
think  or  to  see  beyond  the  range  within  which 
previous  ages  have  limited  progress.  Thus  the 
Abbe  de  La  Salle  found  that  his  intention  of  estab- 
lishing a training-school,  being  something  new,  met 
with  numerous  opponents.  Certain  persons,  not 
wiser  than  their  generation,  apprehensive  of  the  re- 
sults of  the  establishment  of  an  institution  which  was 
without  precedent,  opposed  the  undertaking,  and 
united  their  strength  to  stifle  the  attempt  in  its 
cradle.  They  influenced  the  archbishop  and  his 
vicar-general,  and  the  contract  entered  into  between 
the  Duke  de  Mazarin  and  M.  de  La  Salle  was 
annulled.  Such  obstacles  were  not  of  a character  to 
dismay  either  the  Founder  of  the  Christian  Schools 
01  his  noble  patron.  Unable  to  obtain  the  appro- 
bation of  the  Archbishop  of  Rheims,  they  turned 


86 


The  Life  and  Work  of 


their  attention  elsewhere,  and  determined  to  found 
the  school  in  the  Marquisate  of  Montcornet,  which 
was  a part  of  the  ducal  domains  which  depended 
for  spiritual  ministration  upon  the  Bishop  of  Laon, 
whose  sympathies  were  in  favor  of  the  work. 

Having  cancelled  the  first  agreement,  the  con- 
tracting parties  prepared  a second,  the  same  day 
(twenty-second  of  September,  1685),  in  presence  of 
M.  Chopplet,  notary-public.  The  stipulations  were 
materially  the  same  as  in  the  former  contract,  but 
the  number  of  teachers  to  be  trained  at  a time  was 
reduced  to  three.  The  Bishop  of  Laon  was  to  be 
consulted  in  the  choice  of  the  young  men  to  be 
educated.  Besides  the  annual  stipend  for  the  train- 
ing-masters, the  duke  was  to  furnish  a convenient 
house,  and  all  necessary  furniture  for  the  accom- 
modation of  six  persons.  Moreover,  M.  de  La  Salle 
solicited  letters-patent  for  his  establishment  at 
Rheims,  “ that  he  might  perpetuate  the  training- 
school. ’’ 

In  all  these  successes  M.  Nyel  took  no  little 
pride.  It  made  him  young  for  the  moment  to  see 
that,  through  the  blessing  attached  to  his  labors, 
and  the  direction  given  them  by  M.  de  La  Salle, 
so  much  good  had  been  accomplished.  But, 
with  M.  Nyel,  there  was  no  such  thing  as  having  a 
lasting  dwelling.  No  sooner  did  he  organize,  or 
rather  inaugurate,  an  undertaking,  than  his  propen- 
sities hastened  him  to  pastures  new.  He  longed 
for  the  liberty  of  other  days,  and  “ did  not  feel,” 
says  Ravelet,  “ that  he  was  called  to  join  the  new 
community;”  for  this  had  so  changed  since  the 


The  Ven.  J.  B.  De  La  Salle . 


87 


incumbency  of  M.  de  La  Salle,  that  the  former 
head  was  but  a simple  laborer  in  the  field.  “ He 
was  likewise  anxious,”  says  F.  Lucard,  “ to  give 
the  teachers  he  had  left  in  Rouen  the  benefit  of  the 
experience  he  had  acquired  from  the  Venerable  de 
La  Salle.” 

“My  mission,”  he  said,  “is  accomplished  in 
Champagne.  Nothing  now  keeps  me.”  He  was 
then  at  Laon,  and  likewise  had  the  supervision  of 
the  school  at  Guise.  He  had  often  pressed  La 
Salle  to  take  control  of  the  schools,  but  the  latter 
refused.  M.  Nyel  knew  the  character  of  his 
protector  too  well,  and  determined  to  impose,  in 
some  sense,  upon  his  good-nature.  “ He  knew  that, 
if  he  left,”  continues  M.  Ravelet,  “ M.  de  La  Salle 
would  act  as  he  had  always  done : he  would  assume 
the  increased  responsibility.”  It  was  in  some 
manner  necessary  that  M.  Nyel  should  withdraw 
from  the  new  institute.  It  had  taken  too  great  an 
extension,  and  might,  by  his  imprudent  zeal,  have 
been  constrained  to  assume  responsibilities  which 
its  holy  Founder  could  not  control. 

Upon  his  return  to  Rouen,  M.  Nyel  found  his 
friend  Madame  de  Maillefer.  The  touching  narra- 
tive that  he  gave  of  the  good  accomplished  by  M. 
de  La  Salle  and  his  companions,  filled  her  heart 
with  inexpressible  joy.  M.  Nyel  retired  to  the 
general  hospital  on  the  twenty-sixth  of  October, 
1685,  and  received  the  title  of  “Superintendent  of 
the  city  free  schools,”  a title  created  for  him,  and 
which  he  alone  ever  bore.  On  the  twenty-third  of 
September,  1678,  he  had  given  a considerable  sum 


88 


The  Life  and  Work  of 


to  the  poor,  and  to  this  he  added  another  donation, 
on  condition  that  after  his  death  they  would  pray  for  the 
repose  of  his  soul . He  found  his  former  colleagues 
sadly  degenerated  from  their  first  fervor,  and  their 
schools  very  badly  directed.  Some  biographers  of 
the  Venerable  de  La  Salle  think  that  it  was  M. 
Nyel’s  intention  to  unite  these  schools  with  those 
directed  by  the  holy  Founder,  but,  if  such  were  his 
views,  he  did  not  live  to  realize  them.  Death 
brought  him  rest  on  the  thirty-first  of  May,  1687, 
and,  in  his  person,  a useful  though  varied  existence, 
one  to  which  society  is  greatly  indebted,  had  passed 
away.  By  none  was  his  loss  more  seriously 
regretted  than  by  the  Venerable  de  La  Salle. 

The  Venerable  found  that  M.  Nyel’s  departure 
from  Laon  had  placed  him  in  a very  difficult 
position.  The  pastor,  with  whom  he  was  closely 
united  by  ties  of  friendship,  hastened  to  Rheims, 
and  made  the  holy  Founder  understand  that  he  could 
not  allow  such  flourishing  schools  to  disappear. 
Without  his  immediate  attention  the  masters  would 
become  discouraged,  and  the  children  would  be  left 
without  instruction.  M.  de  La  Salle  could  not  re- 
sist such  an  appeal.  To  the  direction  of  the  schools 
of  Rheims  he  added  those  of  the  neighboring  cities. 
Thus  he  formed  a congregation  already  spreading, 
and  depending  upon  him  for  preservation. 

Upon  hearing  of  M.  Nyel’s  death,  the  Venerable 
de  La  Salle  celebrated  a solemn  service,  in  the 
chapel  of  the  Sisters  of  the  Child  Jesus,  for  his 
eternal  repose.  Many  of  his  disciples  were 
present,  and  prayers  were  said  in  the  various 


The  Ven.  J.  B . De  La  Salle . 89 

communities  of  Brothers,  for  the  repose  of  this 
well-meaning  and  zealous  pioneer. 

So  long  as  as  M.  Nyel  lived,  the  Venerable  de  La 
Salle’s  humility  might  claim  that  he  was  but  a 
secondary  instrument.  Now  that  the  whole  burden 
had  directly  fallen  upon  him,  his  modesty  shrank 
from  the  honor.  He  convoked  a general  assembly 
of  his  disciples  for  the  ninth  of  June,  1686.  Herein 
he  appealed,  with  all  the  eloquence  that  could  have 
inspired  the  most  ambitious,  and  his  request  was, 
that  he  might  resign  a responsibility  he  had  never 
sought,  and  from  which  he  wished  to  be  freed.  Ac- 
customed to  obey  his  simplest  wishes,  these  good 
teachers  were  not  prepared  to  resist  so  powerful 
and  touching  an  appeal.  To  please  their  father, 
they  consented  to  deprive  themselves  of  the  direc- 
tion of  their  surest  guide ; but  Providence  did  not 
require  the  sacrifice  to  be  of  long  duration. 

Frere  Henri  Lheureux  was  elected  superior. 
This  good  young  man  had  simply  consented,  in 
deference  to  the  Venerable  de  La  Salle,  who  had 
given  many  reasons  suggestive  of  the  absolute  need 
of  his  resignation.  He  had  assured  them  that  the 
number  of  houses,  as  well  as  the  increased  respon- 
ibility  he  had  taken  upon  himself,  in  accepting  their 
spiritual  direction,  was  more  than  sufficient  to  oc- 
cupy his  time  and  attention.  For  a long  while  he 
had  refused  his  disciples  the  happiness  of  having 
him  for  their  confessor.  These  reasons,  added  to 
others,  which  the  humility  of  M.  de  La  Salle  had 
mentioned,  were  the  prevailing  arguments  in  the 
victory  which  he  had  gained.  It  is  true,  as  Pere 


9o 


The  Life  and  Work  of 


Blain  says,  “ that  the  disciples  might  have  answered 
that  he,  being  the  shepherd,  was  bound  to  lead  his 
sheep ; that,  having  promised  to  share  their  trials 
and  bear  their  crosses,  he  should  not  seek  to  evade 
the  largest  portion. ” In  his  position  as  inferior,  the 
Venerable  was  foremost  in  all  acts  of  self-denial  and 
humiliation.  “ One  day  while  the  brothers  were  in 
recreation,  some  one  told  the  superior  that  there 
was  a part  of  the  house  in  a very  filthy  condition, 
and  that  some  one  should  be  sent  to  put  it  in  order. 
The  Venerable  de  La  Salle  at  once  threw  himself 
upon  his  knees,  beggingto  be  allowed  the  privilege 
of  performing  this  act  of  humility.  The  Brothers 
were  pained  at  such  marks  of  abnegation,  and  the 
superior  had  sufficient  presence  of  mind  not  to  per- 
mit the  holy  servant  of  God  to  perform  this  act.  He 
answered  that  this  was  not  in  keeping  with  M.  de 
La  Salle’s  dignity.  The  latter  understood  quite  the 
contrary,  and  hastened  to  do  the  work  for  which 
he  believed  himself  appointed.  He  was  followed 
by  the  superior,  who  refused  to  allow  him  to  pro- 
ceed. Frere  Lheureux  even  reproached  the  Vener- 
able, in  presence  of  the  Brothers,  saying  that  he  had 
acted  contrary  to  instructions.  Far  from  excusing 
himself,  the  Venerable  once  more  cast  himself  upon 
his  knees,  publicly  acknowledging  a fault  of  which 
he  had  not  been  guilty,  and  humbly  begged  to  be 
punished  as  a refractory  subject.”* 

A simple  circumstance  ended  this  abnormal 
condition  of  affairs,  and  rescinded  the  effect  of  a 
vote  that  had  been  innocently  imposed  upon  the 


* P&re  Garreau,  S.  J. 


The  Ven.  J.  B.  De  La  Salle . 


9i 


good  Brothers,  and  which  none  regretted  more 
than  the  newly-elected  superior.  He  felt  the  im- 
propriety of  placing  so  shining  a light  under  a 
bushel,  and,  with  the  rest  of  the  community,  urged 
that  the  Venerable  should  resume  his  duty  as 
superior.  As  M.  de  La  Salle  had  engaged  his 
subjects  to  preserve  silence  upon  the  result  of  the 
election,  their  sense  of  submission  induced  them  to 
remain  quiet,  when  Providence  came  to  the  assist- 
ance of  his  children,  and  publicly  proclaimed  the 
great  virtue  of  His  servant.  Some  time  after  the 
election  of  Frere  Lheureux,  several  friends  of  M.  de 
La  Salle  called  to  consult  him.  What  was  their 
surprise  and  astonishment  when  word  was  sent 
them  by  the  servant  of  God,  that  he  could  not  see 
them  without  having  first  obtained  the  permission 
from  his  superior!  The  Venerable  might  have 
asked  this  permission,  and  then  met  his  friends, 
without  making  known  the  circumstances  under 
which  he  was  acting,  but  his  love  of  humiliation 
and  abasement  knew  no  such  subterfuge.  His 
desire  was  to  appear  the  least  of  men;  and  the 
Scriptures  were  here  fulfilled,  for  he  who  sought 
to  humble  himself  was  again  exalted.  His  visitors 
asked  some  general  questions,  the  answers  to  which 
satisfied  them  that  the  resignation  of  M.  de  La  Salle 
was  already  the  cause  of  regret.  Not  that  the 
Brothers  were  dissatisfied  with  their  new  superior; 
but  they  already  acknowledged  that  it  was  the 
persuasions  of  M.  de  La  Salle,  not  their  convictions, 
that  had  prevailed.  The  ecclesiastical  authorities, 
informed  of  the  change,  wisely  attributed  it  to  the 


92 


The  Life  and  Work  of 


humility  of  the  Founder,  and  to  the  simplicity  of  the 
Brothers;  they  immediately  ordered  that  matters 
should  be  returned  to  their  original  condition. 
Then  was  seen  a holy  contest.  The  joy  of  Fr&re 
Lheureux,  in  beholding  himself  divested  of  an 
authority  his  heart  repelled,  was  only  surpassed  by 
the  humility,  the  holy  sadness,  manifested  by  M.  de 
La  Salle,  in  seeing  himself  once  more  at  the  head 
of  the  society. 

The  humble  opinion  which  the  Venerable  de  La 
Salle  entertained  of  himself,  led  him  also  to  think 
that  Providence  was  chastising  the  little  congrega- 
tion because  of  his  sins.  He  had  sent  two  Brothers 
to  direct  the  school  at  Laon,  which  had  been  left 
him  by  M.  Nyel.  After  this,  he  had  retired  to  the 
solitude  of  Mount  Carmel,  near  Louviers,  a few 
miles  from  Rouen.  He  had  taken  every  precaution 
not  to  be  disturbed  in  his  communings  with  God. 
A Brother  had  been  placed  at  the  head  of  the 
community  at  Rheims,  and  any  urgent  messages 
for  the  Venerable  were  to  be  sent  through  a holy 
religious,  to  whom  the  place  of  his  retreat  was 
known.  But  Providence  did  not  desire  even  this 
momentary  separation  of  His  servant  from  the 
important  duties  he  had  assumed.  Scarcely  had 
he  arrived  at  the  mount  when  word  was  sent  him 
that  both  Brothers  at  Laon  were  dangerously  ill. 
They  belonged  to  respectable  families;  and  the 
nobility  of  the  one  and  the  patience  of  the  other 
were  manifested  during  the  illness  by  which  they 
were  attacked.  Brother  Gabriel  Drolin  first  fell 
ill,  and  was  cared  for  with  great  charity  by  his 


The  Ven.  J.  B.  De  La  Salle . 


93 


companion,  Brother  Nicholas  Bourlette,  who  also 
endeavored,  for  a while,  to  keep  both  classes.  In 
vain  was  he  urged  by  the  pastor  to  close  the  schools 
for  a short  time.  Finally  the  latter  said  to  him  ; 
‘‘How  can  you  manage  under  such  difficulties  ?” 
“Why,  my  good  pastor/’  replied  the  Brother,  “my 
right  foot  is  in  one  class,  my  left  in  the  other; 
my  mind  is  with  the  sick  Brother,  and  my  heart 
is  in  heaven.”  Brother  Gabriel  recovered  his 
health,  but  Brother  Nicholas  soon  was  called  to 
receive  the  reward  of  his  charitable  attentions.  The 
fatigues  incurred  in  watching  his  sick  companion 
brought  on  a violent  fever,  from  which  he  died 
on  the  sixteenth  of  September,  1686,  being  twenty- 
five  vears  old. 

His  parents,  who  were  wealthy  traders  at 
Rheims,  had  sorely  tried  his  vocation,  but  his  con- 
stancy was  victorious.  He  was  known  at  Laon  as 
“ the  modest  Brother.”  The  entire  city  mourned 
his  death  as  a public  calamity.  His  burial-place 
afterward  became  a pilgrimage  station  ; many  went 
thither  to  implore  the  divine  blessing,  through  his 
intercession.  He  was  replaced  by  Brother  Jean 
Paris,  otherwise  known  as  Brother  Joseph,  who 
faithfully  followed  in  the  footsteps  of  his  predecessor. 
Previously,  death  had  taken  a victim  in  Brother 
Jean  Francois,  “ the  first  of  the  disciples  of  the  Ven- 
erable de  La  Salle  who  showed  his  Brothers  the  way 
to  heaven.”  He  also  belonged  to  a distinguished 
family  in  Rheims;  and  by  his  talents  he  had  ob- 
tained a very  lucrative  position,  when  grace  called 
him  to  leave  all  things  to  follow  Christ.  In  1682 


94 


The  Life  and  Work  of 


he  joined  the  humble  band  which  then  looked  upon 
M.  Nyel  as  their  leader.  His  last  words  breathed 
the  joy  of  the  exile  whose  eyes  behold,  in  the 
distance,  the  borders  of  his  true  home.  “ Ah, 
beautiful  Eternity  ! ” said  he,  “ how  charming  is  thy 
house!  Love,  only  love!  We  go  to  heaven  only 
to  meet  our  love.” 

A third  offering  was  demanded  by  death's  stern 
decree.  Brother  Maurice  was  taken  on  the  thirtieth 
of  April,  1687.  These  were  flowers  nipped  at  the 
bud.  From  their  earliest  consecration  they  had 
exhaled  the  balmy  odor  of  those  rare  virtues  that 
add  to  the  joys  of  heaven.  “ I do  not  know,”  said 
M.  Dorigny,  “ which  most  to  admire, — M.  de  La 
Salle  or  his  disciples.  I have  already  assisted  several 
of  them  in  their  last  moments;  yet,  despite  their 
youth,  they  have  left  this  earth  with  all  the  joy  and 
resignation  of  persons  eighty  years  of  age.” 

For  them,  truly,  death  was 

“ To  close  their  eyes  in  silent  prayer, 

And  sleep,  to  waken  in  the  skies .”  * 

The  severe  character  of  the  labor  these  good 
Brothers  had  undertaken  was  sufficient,  in  itself, 
to  shorten  life;  but  when  we  add  to  this  that 
they  practised  austerities  that  would  have  almost 
eclipsed  those  of  the  ancient  anchorites,  we  can 
conceive  that  death  found  them  easy  victims.  The 
Venerable  de  La  Salle  tried  to  hide  his  mortification 
and  his  penitenial  acts ; but  in  vain.  His  disciples 
knew  of  them,  and  wished  to  imitate  them.  The 
reputation  of  his  sanctity  had  gone  abroad,  and 


E.  de  Guerin. 


The  Ven . J.  B.  De  La  Salle . 


95 


many  persons  insisted  upon  having  him  as  their 
spiritual  guide.  Dom  Francois  E.  Maillefer,  in  his 
Life  of  the  Holy  Founder,  savs:  “ The  Venerable 
was  now  considered  a man  of  extraordinary  sanctity. 
Many  pious  persons  placed  themselves  under  his 
direction.  He  refused,  as  long  as  possible,  and  only 
consented  to  receive  a few  penitents  after  he  had, 
by  severe  trials,  determined  that  these  were  not 
drawn  to  him  by  natural  motives.”  The  Abbe  St. 
Thierry,  a Benedictine,  and  several  other  distin- 
guished persons,  came  to  see  him,  partially  under 
the  impression  that  he  was  impelled  by  false  zeal. 
They  retired,  however,  fully  convinced  that  he  was 
directed  by  the  spirit  of  God. 


96 


The  Life  and  Work  of 


CHAPTER  II. 

De  La  Salle  desires  to  establish  a School  in  Paris. — Mgr.  Le  Tellier 
seeks  to  detain  him  in  Rheims. — Peres  Barre  and  de  La  Barmondi&re 
are  consulted. — School  in  Rue  Princesse. — M.  Compagnon. — His 
Character. — Mme.  de  Maintenon. — Parish  of  St.  Sulpice. — St.  Vincent 
de  Paul’s  Labors. — M.  Olier. — The  Venerable  is  persecuted. — M. 
Forbin-Janson  investigates. — M.  Baudrand  succeeds  M.  de  La 
Barmondieie. — School  in  Rue  du  Bac. — M.  de  La  Salle  is  called  to 
Rheims. — Pie  falls  dangerously  ill. — The  Holy  Viaticum. — M.  Heb 
vetius  cures  the  holy  Founder. — Death  of  Brother  Henri- Lheureux. — 
Results  for  the  Society. 

“ Tpie  Venerable  de  La  Salle,”  says  F.  Lucard, 
“ was  not  a man  to  take  a backward  step.”  Now 
that  he  felt  the  responsibility  of  his  undertaking, 
and  that  his  superiors  assured  him  he  could  not 
do  otherwise  than  remain  at  its  head,  he  determined 
to  seek  its  interest  by  a proceeding  which  marks 
his  wisdom.  M.  Ayma  tells  us  “ that  it  was  obe- 
dience alone  that  kept  M.  de  La  Salle  in  Rheims  ; but 
his  heart  was  in  Paris,  and  the  good  of  the  work 
he  had  engaged  in  urgently  demanded  the  change. 
It  was  only  from  Paris,  as  a centre,  that  the  new 
institute  could  extend  its  branches  to  all  parts  of  the 
kingdom.  Rheims  had  given  the  society  its  birth, 
but,  if  kept  there  alone,  that  city  would  also  have 
been  its  burial-ground.  Dependent  upon  the  vari- 
able ideas  of  local  ecclesiastical  authorities,  the 
new  institute  would  have  been  obliged  to  change 


The  Ven . J.  B.  De  La  Salle . 


97 


its  regulations  at  every  hour.  The  superior,  sub- 
ject to  the  caprices  of  particular  individuals,  would 
have  found  his  authority  weakened,  and  subordina- 
tion lessened,  among  his  disciples.  Moreover,  the 
city  of  Rheims  could  not  be  the  tutor  of  an  institute 
which  was  to  extend  over  all  Catholic  countries. 
Paris  alone  could  give  M.  de  La  Salle  the  assistance 
and  the  protection  he  needed.  He  was  convinced 
of  this,  but,  docile  to  the  designs  of  Providence, 
he  patiently  awaited  their  manifestation  before  act- 
ing.” The  Venerable  de  La  Salle  was  still  more 
impressed  with  the  necessity  of  making  Paris  the 
centre  of  his  work,  after  finding  that  endeavors 
were  made  to  detain  him  in  Rheims,— endeavors 
which,  while  they  were  highly  complimentary  to 
himself  and  his  institute,  warned  him  that  his 
greatest  enemies,  though  unwittingly  so,  were  those 
of  his  own  household. 

Mgr.  Le  Tellier,  like  many  others,  only  learned 
the  full  value  of  the  man  he  had  known  so  long, 
when  he  found  that  he  was  about  to  quit  his 
diocese.  “ Remain  with  us,”  said  the  prelate.  “I 
will  use  my  influence  with  the  king  to  procure 
letters-patent  for  your  institute,  and  I will  give  you 
money  to  found  several  establishments  of  your 
Brothers.  I ask  but  one  favor  in  return:  that 
you  will  establish  your  schools  exclusively  in 
my  archdiocese.  The  same  condition  has  been 
accepted  by  the  Sisters  known  as  Des  OrphelinesT 
But  the  Venerable  de  La  Salle  had  already  re- 
ceived letters  from  Paris,  urging  him  to  establish 
his  headquarters  there.  Louis,  his  brother,  was 


98 


The  Life  a?id  Work  of 


then  at  St.  Sulpice  ; and  M.  de  La  Barmondiere 
requested  him  to  call  M.  de  La  Salle’s  attention 
to  the  promise  he  had  made  some  time  before, 
that  he  would  take  charge  of  the  parish  school 
of  St.  Sulpice  at  his  earliest  convenience.  M. 
Louis  de  La  Salle,  however,  only  asked  for  one 
Brother.  The  Venerable  Founder  answered  that 
the  rule  he  had  established  forbade  sending  a 
Brother  alone,  and  that,  under  the  circumstances, 
he  could  not  acquiesce  in  his  desires  and  the  desires 
of  his  friends.  He  hoped,  however,  that  arrange- 
ments might  be  made  which  would  enable  him  to 
open  the  required  establishment.  Having  heard 
Mgr.  Le  Tellier’s  wishes,  the  servant  of  God  wrote  to 
Pere  Barre  and  to  the  pastor  of  St.  Sulpice,  asking 
their  advice.  He  was  answered  that  his  work  bore 
the  impress  of  general  utility,  and  that  he  should 
not  limit  its  beneficent  results  to  the  city  of  Rheims. 
His  advisers,  moreover,  told  him  that,  by  establish- 
ing his  institute  in  Paris,  there  would  be  greater 
likelihood  of  its  approbation  by  the  Holy  See,  and 
the  securing  of  its  canonical  existence.  M.  de  La 
Salle  made  known  these  reasons  to  Mgr.  Le  Tellier, 
who  agreed  with  them.  Left  free  to  follow'  the 
direction  of  Providence,  he  started  with  two  experi- 
enced teachers  to  establish  himself  in  the  capital. 

A few  years  previous^  M.  de  La  Barmondiere 
had  opened  a school  in  Rue  Princesse,  which  he 
had  confided  to  Pere  Compagnon,  a member  of 
his  community.  There  were  about  two  hundred 
children  in  regular  attendance,  and  their  time  was 
diyided  between  study  and  manual  labor. 


The  Ven.  J.  B.  De  La  Salle . 


99 


A linen  factory  had  been  connected  with  the 
school,  and  this  was  under  the  direction  of  an  able 
workman,  named  Rafrond.  M.  Compagnon  was  a 
zealous  gentleman,  but  narrow-minded,  sensitive, 
and  capricious.  Such  a teacher  could  produce 
but  transient  results,  and  his  school  presented  a sad 
scene  of  tumult  and  disorder.  This  rendered  M.  de 
La  Barmondiere  still  more  anxious  for  the  arrival 
of  La  Salle  and  his  companions.  On  the  twenty- 
third  of  February,  1688,  they  started  for  their  new 
and  important  mission. 

Louis  XIV  had,  at  this  time,  just  erected  an 
establishment,  which  was  known  as  St.  Cyr.  It 
was  planned  by  Mansard,  and  was  founded  lor  the 
education  of  two  hundred  and  fifty  girls  of  noble 
families,  with  decayed  fortunes.  It  is  the  brightest 
gem  in  the  crown  of  glory  that  history  has  placed 
upon  the  brow  of  Madame  de  Maintenon.  It  was, 
in  its  day,  a model  school.  Society  was  indebted  to 
it  for  many  a bright  ornament  of  womanhood  which 
it  sent  forth  ; literature  is  eternally  indebted  to  it 
for  having  been  the  occasion  of  the  writing  of  the 
Esther  and  the  Athalie  of  Racine.  But  the  work 
of  St.  Cyr  has  passed,  and  there  remains  a work 
which,  about  the  same  time,  was  seeking  shelter 
in  the  great  metropolis  of  France.  It  is  the  work 
of  the  Venerable  de  La  Salie.  with  the  humble 
beginning  we  have  recorded.  This  man  of  God 
had  come  to  a parish  well  prepared  for  his  recep- 
tion. The  district  St.  Germain,  in  which  St.  Sulpice 
is  found,  had  been,  not  long  previously,  one  of  the 
most  notorious  portions  of  Paris.  The  number  of 


IOO 


The  Life  and  Work  of 


monasteries  and  convents  in  the  district  was  great. 
“ But,”  says  Ravelet,  “ in  those  abandoned  streets, 
in  those  wide  areas  that  divided  the  monasteries  or 
convents,  libertines  and  vagabonds  could  assemble 
unmolested:  there  they  escaped  the  vigilance  of 
the  guardians  of  the  peace.  Thus,  side  by  side  with 
the  pious  population  of  the  cloister,  there  was 
another  element  which  had  no  sympathy  with  its 
neighbors ; on  the  contrary,  it  was  infected  with 
every  vice.  It  was  in  this  parish  that  St.  Vincent  de 
Paul,  struck  by  its  great  disorders,  preached  his 
only  mission  in  Paris,  and  brought  about  so  many 
and  such  great  conversions  that  he  changed  its  tace. 
The  following  year  M.  Olier,  St.  Vincent’s  disciple 
and  friend,  took  charge  of  these  souls,  and,  aided 
by  the  zealous  body  of  priests  he  had  established, 
regenerated  the  character  of  the  place.  The 
parish  soon  acquired  the  reputation  of  being  one 
of  the  most  exemplary  in  Paris.  We  are  told  that 
it  has  not  since  lost  its  enviable  reputation.”  Such 
was  the  soil  in  which  was  cast  the  first  seed  of 
the  new  society  in  Paris.  Therein  did  M.  de  La 
Salle  renew  associations  which  his  heart  had  always 
held  dear.  He  there  found  his  old  superiors, 
MM.  Tronson,  Baiiyn,  and  Lechassier.  They  con- 
tinued to  assist  their  former  student,  and  gave  him 
every  mark  of  their  sympathy  and  esteem.  Pro- 
tected by  such  powerful  influences,  and  preceded 
by  his  own  reputation,  M.  de  La  Salle  was  received 
with  open  arms  by  M.  de  La  Barmondiere.  M. 
Compagnon  also  manifested  great  satisfaction  in 
having  for  co-laborer  a man  already  so  well  known, 


The  Ven . B . De  La  Salle . ioi 

and  whose  virtue  was  so  generally  and  so  favorably 
spoken  of. 

'Asrain  the  Venerable  de  La  Salle  was  to  learn 
how  little  we  may  count  upon  the  protestations  of 
men.  Once  more  he  was  to  find  that,  if  he  would 
only  walk  in  the  beaten  path,  allowing  such  dis- 
orders as  were  noticeable  to  continue,  all  would  be 
well ; the  instant  he  attempted  to  go  beyond  this, 
the  old  battle  began,  fortunately  with  the  same 
results  in  his  case.  The  Brothers  did  their  utmost 
to  second  the  zeal  of  M.  Compagnon  ; the  latter, 
however,  took  offence  at  the  many  alterations  that 
M.  de  La  Salle  wished  to  introduce  in  the  direc- 
tion of  the  school.  The  efficient  management  of  the 
new  teachers  caused  disagreeable  comparisons  ; and 
this  displeased  him.  His  jealousy  was  aroused, 
and  he  endeavored  to  thwart  their  efforts.  He 
even  sought  to  discourage  the  Brothers,  and  thus 
to  secure  their  withdrawal  from  Paris.  M.  de  La 
Salle,  thoroughly  conversant  with  all  that  was 
attempted  against  him  and  his  disciples,  manifested 
not  the  least  dismay.  He  said  that,  if  his  under- 
taking were  the  work  of  God,  it  would  be  sus- 
tained, despite  the  machinations  of  the  ill-disposed. 
The  Brothers,  imitating  the  example  of  their  father, 
worked  silently,  leavingtheir  justification  to  the  will 
and  time  of  Providence. 

The  vigilant  pastor  of  St.  Sulpice,  perceiving  the 
nature  of  the  difficulties,  determined  to  strike  the 
evil  at  its  root.  With  this  view  he  resolved  to  place 
complete  control  of  the  school  in  the  hands  of  the 
Venerable  Founder.  Having  determined  to  make 


102 


The  Life  and  Work  of 


the  change,  the  pastor  came  one  day  to  visit  the 
schools,  and  finding  the  children  noisy  and  inatten- 
tive,— for  the  Brothers,  so  far,  were  only  assistants, 
and  partially  depended  upon  M.  Compagnon  for 
instructions, — he  pretended  to  praise  the  results,  in 
M.  de  La  Salle’s  presence,  but  in  such  a tone 
that  M.  Compagnon  understood  quite  well  that 
the  reverse  of  compliments  was  intended.  His 
chagrin  was  greatly  increased  when  he  learned 
from  the  lips  of  his  superior  that  henceforth  th3 
Abbe  de  La  Salle  was  to  have  full  direction  of 
the  school.  “ M.  Compagnon,”  says  F.  Lucard, 
“ had  to  content  himself  with  the  modest  position 
of  professor.”  The  Venerable’s  success  was  to  be 
bought  at  the  price  of  personal  sacrifices.  One  of 
the  Brothers  falling  sick,  the  humble  Founder  im- 
mediately acted  as  he  had  formerly  done  at  Rheims  : 
taking  the  Brother’s  place,  he  taught  the  class  with 
all  the  simplicity  of  the  youngest  novice. 

“It  was  at  this  time,”*  says  M.  de  La  Salle’s 
biographers,  “ began  to  shine  that  remarkable 
talent  in  the  servant  of  God  which  has  placed  him 
among  the  most  illustrious  educators.  He  found 
all  the  children  assembled  in  one  room,  irrespective 
of  their  capacity,  where  each  one  received  a lesson 
'from  the  master.”  It  was  a custom  sanctioned  by 
ages  ; but  his  genius  suggested  a better  method. 
Having  examined  them,  he  divided  them  into  three 
classes.  Each  was  given  a teacher,  and  was  placed 
in  a separate  room.  He  established  the  same 
regulation  in  Paris  that  he  had  adopted  at  Rheims. 


April,  1688. 


The  Ven.  j.  B.  De  La  Salle . 


103 


Each  morning  the  children  assisted  at  the  holy 
sacrifice  of  the  Mass.  It  was  a touching  and  novel 
sight  for  all  lovers  of  order  and  discipline  to  see 
several  hundred  children  walking,  two  by  two,  in 
silence.  Religious  instruction  was  given  morning 
and  evening,  for  it  was  in  this,  especially,  that  the 
Venerable  de  La  Salle  desired  his  schools  to  be 
distinguished  from  others.  The  regulation  deter- 
mined exactly  the  time  for  each  exercise.  The 
masters  were  never  to  cease  their  vigilance ; and 
it  was  by  their  example  that  M.  de  La  Salle  ex- 
pected to  induce  the  children  to  love  order,  and 
to  acquire  a taste  for  habits  of  industry. 

The  holy  Founder  would  have  desired  to  abolish 
the  manual  labor  connected  with  the  classes  of  St. 
Sulpice,  but  he  felt  that  M.  de  La  Barmondiere  was 
not  prepared  to  make  such  a concession.  Partially 
to  remove  the  evil  results  arising  from  the  dis- 
tractions occasioned  by  this  commingling  of  mental 
and  manual  work,  he  fixed  the  hours  in  which  the 
children  would  be  at  the  command  of  M.  Rafrond 
in  the  factory,  to  the  great  disgust  of  this  last-named 
gentleman.  They  were  no  longer  looked  upon  as 
instruments  of  profit.  While  care  was  taken  to 
make  them  skilful  workmen,  no  less  attention  was 
paid  to  their  intellectual  progress.  The  happiest 
results  crowned  the  Venerable  de  La  Salle’s  regu- 
lations : the  children  became  very  assiduous,  and 
their  numbers  increased.  M.  de  La  Barmondiere 
begged  the  holy  Founder  to  augment  the  number 
of  Brothers,  promising  a modest  compensation  for 
each.  The  stipend  was  indeed  small,  but  every  one 


104 


The  Life  and  Work  of 


knows  that  the  Brothers  did  not  then,  as  they  do 
not  now,  expect  their  reward  here  below. 

The  enemy  of  all  good  could  not  look  undisturbed 
upon  a work  so  successfully  carried  on.  He  found 
a suitable  instrument  of  his  malicious  designs,  says 
P6re  Garreau,  in  the  former  director  of  the  school. 
In  company  with  M.  Rafrond,  Compagnon  deter- 
mined to  bring  about  the  destruction  of  the  classes. 
The  former  complained  that  the  children  were  not 
given  him  for  sufficient  length  of  time,  and  that  he 
was  losing  money  by  the  present  system.  He  threat- 
ened to  leave  at  once,  if  his  demands  were  not 
favorably  met.  M.  de  La  Barmondiere  quietly  told 
him  that,  if  the  new  order  of  things  did  not  please 
him,  he  might  retire.  Taken  unawares,  his  self- 
respect  left  him  no  choice : he  resigned  his  position. 
If  the  Venerable  de  La  Salle  were  capable  of  spite- 
ful feelings,  he  might  easily  gratify  them ; for  the 
grumbler,  finding  no  work,  agreed  to  initiate  a 
Brother  in  the  difficulties  of  the  trade.  In  a few 
weeks  the  pupil  was  as  expert  as  the  master.  Un- 
happily, M.  de  La  Salle  was  to  suffer  much  more 
from  the  other  source. 

One  day,  while  the  pastor  held  a meeting  of  ladies 
in  his  parlors,  M.  Compagnon  entered  hastily,  and, 
with  the  most  plausible  air  possible,  told  M.  de  La 
Barmondiere  and  his  company  that  the  new  teachers, 
and  particularly  their  superior,  should  not  be  relied 
upon.  Like  one  whose  conscience  forced  him  to 
make  known  the  facts,  the  calumniator  proceeded 
to  relate  certain  odious  affairs,  which  he  attributed 
to  M.  de  La  Salle.  The  assembly  appeared  indig- 


The  Ven.  J.  B.  De  La  Salle . 


105 


nant ; even  M.  de  La  Barmondiere,  with  all  his  pas- 
siveness  of  disposition,  was  made  the  dupe  of  the 
accuser.  He  said  that  he  regretted  having  placed 
so  much  confidence  in  a man  who  deserved  so 
little.  M.  de  La  Salle,  meanwhile,  had  learned  the 
occurrence,  and  went  to  see  the  friend  he  seemed 
about  to  lose.  He  was  received  with  the  utmost 
coolness,  was  thanked  for  his  past  services,  and 
given  to  understand  that  he  might  prepare  to 
retire  to  Rheims.  M.  Baudrand,  his  confessor,  was 
intrusted  with  the  formal  declaration  to  M.  de  La 
Salle  that  his  services  were  no  longer  needed.  This 
worthy  clergyman,  who  knew  the  heart  of  his 
penitent,  was  grieved  at  being  made  the  bearer  of 
such  sad  intelligence,  and  he  mingled  his  message 
with  so  many  words  of  appreciation  and  kindness, 
that  the  venerable  servant  of  God  understood  that 
it  was  his  confessor’s  wish  that  he  should  not  leave 
Paris  without  having  first  paid  a farewell  visit  to 
the  pastor.  This  he  did,  and,  to  his  surprise,  was 
received  with  deep  emotion  by  M.  de  La  Barmon- 
diere. “ Oh ! do  not  leave  us,”  said  the  father; 
“ keep  the  direction  of  the  school;  do  not  deprive 
the  parish  of  the  blessings  it  begins  to  experience 
from  your  zeal  and  that  of  your  disciples.  I will 
think  about  your  departure  later.”  “ He  will  think 
of  it  for  three  years,  before  talking  again  upon  the 
subject,”  said  M.  Baudrand,  who  had  assisted  at 
the  reception,  and  who  had  labored  strenuously  to 
disabuse  his  pastor  of  the  false  impression  under 
which  Compagnon’s  calumnies  had'placed  him. 

That  the  matter  might  be  settled  to  the  satisfac- 


106  The  Life  and  Work  of 

tion  of  all  parties,  M.  de  La  Barmondiere  appointed 
M.  Forbin-Janson  to  make  a strict  examination  of 
the  school,  its  methods,  the  teachers  and  their  con- 
duct. The  future  Bishop  of  Arles  entered  into  the 
minutest  details  in  this  investigation.  The  pro- 
ceedings lasted  several  days,  and  all  resulted  in  the 
complete  vindication  of  the  Brothers.  “ Too  much 
praise  cannot  be  given/’  writes  one  of  the  Vener- 
able’s biographers,  “ to  the  patience  and  resignation 
shown  by  M.  de  La  Salle  and  his  disciples  during 
this  trying  circumstance.  Abbe  Forbin-Janson 
could  not  detect  a word  or  a sign  that  might  indicate 
discontent  on  the  part  of  those  thus  subjected  to 
the  humiliation  of  a research  into  their  conduct 
and  its  motives.”  “ What  do  you  think  of  M. 
Compagnon  ? ” asked  the  investigator.  “ I am  not 
charged  with  his  conduct,”  answered  the  servant  of 
God.  “ I have  but  one  favor  to  ask : it  is  that  you 
will  notify  me  and  my  Brothers  of  the  faults  you 
perceive  in  our  method  or  in  our  conduct,  that  we 
may  correct  ourselves.”  Does  this  not  sound  like 
a trait  borrowed  from  the  life  of  the  Prince-bishop 
of  Geneva,  the  amiable  St.  Francis  de  Sales? 

This  beautiful  spirit  of  simplicity  burst  the  bonds 
that  cunning  and  duplicity  had  been  endeavoring 
to  ensnare  it  with.  La  Salle  triumphed.  M.  de  La 
Barmondiere  determined  to  render  full,  though 
tardy  justice  to  him,  by  the  removal  of  the  source  of 
all  his  annoyance.  This,  however,  was  left  for  his 
successor  to  accomplish.  The  good  pastor  had  real 
difficulties,  as  well  as  imaginary  ones,  to  contend 
with.  Previous  to  his  incumbency,  St.  Sulpice  had, 


The  v~en.  J.  B . De  La  Salle . 


107 


for  pastor,  M.  de  Pousse,  one  of  M.  Oder’s  first  dis- 
ciples. He  had  contracted  a debt  of  five  hundred 
thousand  francs  in  the  erection  of  the  church,  and 
M.  de  La  Barmondiere  found  it  impossible  to  pay 
the  interest.  He  then  took  the  method  of  asking 
voluntary  contributions  from  his  parishioners;  after- 
ward he  sought  to  make  these  contributions  obliga- 
tory. Such  was  the  discontent  created  by  this 
measure,  that  the  pastor  was  obliged  to  resign  in 
favor  of  his  assistant,  M.  Baudrand.  This  happened 
m 1689. 

The  new  pastor  had  already  proved  himself  the 
Brothers’  friend.  He  further  showed  that  he  under- 
stood whence  arose  their  previous  difficulties  in 
the  parish,  by  forbidding  M.  Compagnon  to  have 
any  future  relations  with  the  school.  The  number 
of  pupils  increasing,  a new  school  was  opened 
near  Pont  Royal,  at  the  extremity  of  Rue  du  Bac. 
Everything  in  the  new  establishment  was  regulated 
according  to  M.  de  La  Salle’s  wishes.  He  was 
beginning  to  breathe  freely,  when  a storm  arose 
from  an  unexpected  quarter. 

The  Venerable  at  this  time  needed  repose.  His 
constant  labor  of  mind  and  body  had  considerably 
weakened  his  health,  but  learning  that  difficulties 
were  arising  in  his  dear  community  of  Rheims,  he 
forgot  his  personal  sufferings,  to  hasten  to  the  assist- 
ance of  his  children.  The  director  of  the  Brothers 
in  that  city  had  acted  with  such  harshness,  that  he 
alienated  the  hearts  of  his  inferiors.  He  had  also 
allowed  the  normal  school  to  fall  into  decay.  A 
few  days  sufficed  for  the  Venerable  de  La  Salle 


io8 


The  Life  and  Work  of 


to  restore  everything  to  its  former  condition.  As 
the  preparatory  novitiate  seemed  threatened  in  its 
present  location,  he  transferred  the  young  plants, 
that  he  watched  with  such  solicitude,  to  Paris,  where 
they  would  be  under  his  immediate  supervision. 
He  had  barely  arrived  in  the  capital  when  his  illness 
showed  alarming  symptoms.  The  Brothers  were  in 
dismay  at  the  apparent  proximity  of  their  father’s 
demise.  “Alas,  my  children  !”  said  he  to  them,  “ how 
much  I regret  that  I am  a burden  upon  your  hands  ! 
Since  I am  poor,  let  me  be  treated  like  the  poor. 
Take  me  to  the  hospital,  where  1 will  no  longer  be 
a source  of  disquietude.”  The  Brothers  could  not 
think  of  such  a proceeding.  They  answered  him 
only  through  their  sobs  and  tears.  Heaven,  their 
only  resource,  was  appealed  to,  and  not  in  vain. 

While  imploring  mercy  from  above,  they  neglect- 
ed nothing  that  could  possibly  be  of  service  to  their 
father.  Dr.  Helvetius,  a celebrated  physician  from 
Holland,  was  called  in,  and  he  prescribed  a remedy 
which,  he  said,  would  prove  decisive  as  to  life  or 
death.  The  Venerable  de  La  Salle  accepted  the 
medicine,  but,  previous  to  taking  the  draught,  he 
wished  to  receive  the  holy  viaticum.  M.  Baudrand, 
followed  by  the  priests  of  St.  Sulpice  and  many 
seminarians,  came  to  his  room.  During  the  cere- 
mony all  the  Brothers  knelt  around  the  couch  on 
which  lay  their  hearts’  treasure.  All  were  deeply 
moved  when  M.  Baudrand  asked  the  sufferer  to 
bless  his  children,  and  to  say  some  parting  words 
which  his  disciples  would  treasure  as  a fond  legacy. 
It  was  necessary  for  M.  Baudrand  to  assist  the 


The  Ven . J.  B.  Dj  La  Salle . 


109 

Venerable  when  he  attempted  to  make  the  sign  of 
the  cross  on  the  forehead  of  each  of  his  disciples. 
“My  children,  my  dear  children/’  said  he  in  a voice 
choked  with  pain  and  emotion,  “ I have  but  one 
advice  to  give  you,  that  which  the  beloved  disciple 
had  constantly  upon  his  lips  : Love  one  another , and  be 
perfectly  obedient .” 

Dr.  Helvetius,  who  was  deeply  interested  in  his 
patient,  asked  Pere  Baudrand  to  bless  the  remedy 
he  was  about  to  employ,  after  which  none  but  the 
Brothers  and  the  physician  remained  in  the  room. 
The  patient  then  swallowed  the  medicine,  and  the 
doctor  watched  the  results  with  the  utmost  anxiety. 
The  feelings  of  the  Brothers  in  that  crisis  cannot 
easily  be  imagined.  It  were  vain  to  attempt  a de- 
scription. But  what  was  the  joy  of  physician  and 
disciples  to  find  that  the  remedy  was  efficacious ! 
In  a short  while  the  holy  man  could  take  some  food. 
God  had  great  designs  upon  M.  de  La  Salle,  and 
wished  to  preserve  him  for  years  to  come.  As  soon 
as  cured,  he  thought  only  of  giving  renewed  thanks, 
and  of  consecrating  himself  more  unreservedly  to  the 
sovereign  Physician,  the  Master  of  life  and  death. 

Heaven  had  spared  the  father  ; it  now  demanded 
a holocaust  in  the  person  of  one  of  his  beloved  sons. 
It  struck  the  Brother  in  whom  he  had  centred 
his  hopes  for  the  future  of  the  society.  A short, 
but  painful,  malady  bore  away  Brother  Henri 
Lheureux,  who,  in  1686,  had  been  elected  superior- 
general.  God  chose  to  immolate  him  by  a pre- 
mature death,  at  a time  and  under  circumstances 
each  of  which  was  a thorn  that  cruelly  tore  the 


no  The  Life  and  Work  of 

heart  of  this  Abraham,  who  so  loved  one  who  might 
truly  be  called  the  Isaac  of  the  institute.  The  Ven- 
erable de  La  Salle  had  appointed  him  director  of 
the  Brothers  at  St.  Sulpice,  and  it  was  in  this  com- 
munity that  death  took  him,  in  1690.  It  was  La 
Salle’s  intention  to  have  had  him,  in  a little  while 
ordained  priest.  This  unexpected  reverse  produced 
decided  results  as  to  the  future  of  the  society. 

At  this  time  it  was  the  intention  of  La  Salle  to 
have  in  the  new  society  a certain  number  of  priests 
who  would  act  as  directors  of  the  communities  and 
confessors  of  the  Brothers.  But  the  death  of  Brother 
Henri  Lheureux  he  regarded  as  a warning  from 
heaven  that  this  course  was  not  in  accordance  with 
the  will  of  God.  As  such  he  regarded  it,  and  forth- 
with decreed  that  no  clergyman  be  admitted  as  a 
member  of  the  congregation,  and  that  no  Brother 
aspire  to  the  dignity  of  the  priesthood.  Time  has 
sanctioned  the  wisdom  of  this  decision.  It  brings 
with  it  that  true  union  and  harmony  arising  from 
equality  of  condition.  It  secures  to  the  society  an 
order  of  talent  that  would,  under  other  circum- 
stances, make  it  simply  a stepping-stone  to  another 
sphere  of  labor,  as  would  inevitably  be  the  case  in 
missionary  countries  especially.  The  genius  and 
the  man  of  slender  attainments, — each  finds  in  it 
work  to  suit  his  capacity.  There  is  no  intelligence, 
how  elevated  soever  it  may  be,  that  can  say  : “ I am 
too  learned  to  teach  ; I know  too  much  to  impart 
my  knowledge  to  others  ; instruction  is  beneath  me.” 
Its  saying  so  were  proof  enough  that  it  was  of  an 
inferior  grade.  Neither  Plato  nor  Aristotle  thought 


The  Ven.  J.  B.  De  La  Salle . 


in 


so,  and  they  were  deeply  learned  ; neither  Roger 
Bacon  nor  Thomas  Aquinas  thought  so,  and  they 
knew  all  that  their  times  could  gather  together; 
neither  Fenelon  nor  Bossuet  thought  so,  and  they 
were  superior  geniuses,  the  glory  of  their  age, 
their  masterpieces  inspired  by  the  instructions 
they  were  imparting.  The  regulation  thus  made 
by  the  holy  Founder  was  another  breaking-off 
from  old  customs.  Hitherto  all  primary  and  inter- 
mediate teaching  had  been  confided  chiefly  to 
clerics.  Attempts  had  been  occasionally  made  to 
found  orders  of  lay  teachers,  but  with  no  permanent 
result.  It  remained  for  the  Venerable  de  La  Salle 
to  be  the  successful  organizer,  on  a large  scale, 
of  such  an  order.  The  Brother  of  the  Christian 
Schools  is  the  pioneer  among  the  various  lay  teach- 
ing-orders by  which  he  is  now  surrounded. 


1 1 2 


The  Life  and  Work  of 


CHAPTER  III. 

Means  adopted  to  firmly  establish  the  Society. — The  Venerable  retires 
to  meditate. — He  secures  a Novitiate  in  Vaugirard. — The  Brothers 
make  a three-months’  Retreat. — The  Normal  School  Teachers  re- 
place them  — Brothers  Jean-Paris  and  Jean-Henri. — The  Venerable 
makes  a special  Vow  with  the  Brothers  Nicolas  Vuyart  and  Gabriel. 
— The  Formula. — Its  Meaning. — M.  Baudrand  wishes  the  Brothers  to 
change  their  Dress. — The  Venerable  refuses. — Vaugirard  : its  Poverty. 
—Famine  in  1693. — Count  du  Charmel. 

The  Venerable  de  La  Salle  was  too  keen-sighted 
not  to  perceive,  despite  the  successes  of  the  past, 
the  horizon  was  laden  with  trouble  for  the  future. 
Thus  far  he  had  opened  schools  which,  owing  to  his 
personal  supervision,  had  given  great  satisfaction. 
His  individual  worth  was  such,  that  any  enterprise 
he  sanctioned,  found  supporters  among  intelligent 
Christians.  But  the  perpetuation  and  extension  of 
the  institute?  There  were  children  to  be  educated 
throughout  France.  He  could  not  be  everywhere. 
His  teachers,  to  be  successful,  must  be  thoroughly 
formed.  No  just  mind  will  hold  the  Venerable  de 
La  Salle  responsible  for  the  faults  of  M.  Nyel’s 
disciples.  It  was  his  charity  that  made  him  assume 
the  management  of  the  new  work.  But,  now  that 
he  has  identified  himself  with  it,  his  genius  will  em- 
ploy such  means  as  could  alone  succeed  in  forming 
that  intelligent  class  of  men  through  whom  he  desired 
to  perpetuate  the  task  of  the  Christian  education  of 


The  Ven.  J.  B.  De  La  Salle . 


1 13 

youth.  “ It  was  not  sufficient  for  him  to  have  chosen 
intelligent  co-laborers,  and  to  have  subjected  them 
to  a uniform  rule  : it  was  necessary  to  form  them.  A 
delicate  and  minute  labor  ; long,  difficult,  frequently 
thankless  ; a labor  that  he  could  have  begun  himself 
in  the  novitiate  and  normal  school,  but  which  direc- 
tors, perfectly  initiated  in  the  science  of  teaching, 
were  to  continue  and  complete.”* 

The  regrettable  occurrences  which  took  place  at 
Rheims,  and  some  acts  of  insubordination  in  the 
community  of  Paris,  had  made  the  Venerable  more 
freely  understand  the  nature  of  the  ground  upon 
which  he  was  building,  and  the  character  of  the 
materials  with  which  his  work  was  being  erected. 
Among  his  disciples  were  some  whose  time  of 
probation  had  been  but  short,  and  who  had  not  had 
the  opportunity  to  acquire  those  virtues  which 
distinguish  the  religious  teacher.  The  exalted  idea 
which  he  had  of  his  duties;  the  qualities  of  mind  and 
heart  which  he  felt  were  necessary  in  those  who 
entered  his  institute,  which  now  embraced  a course 
hitherto  unknown  in  the  schools  of  his  day, — all 
these  considerations  rendered  it  necessary  for  him 
to  adopt  measures  by  which  his  disciples  could  be 
fully  prepared  for  their  position. 

Fenelon,  whose  authority  in  matters  of  education 
none  will  question,  pertinently  asks  : “ How  are  men 
to  be  governed,  if  not  well  known?  How  are  they 
to  be  known,  if  we  live  not  with  them?  For  this 
purpose  it  is  necessary  to  see  them  closely,  to  draw 
from  their  hearts  all  that  may  there  be  lurking. 


* F.  Lucard,  “ Vie,”  etc.,  p.  63. 


The  Life  and  Work  of 


1 14 

They  must  be  examined  in  ever)7,  light ; their  maxims 
need  sifting;  their  talents  must  be  exercised;  the 
solidity  of  mind  and  the  strength  of  virtue  they  have 
acquired  must  be  determined.” 

God  has  allowed  no  order  of  things  to  exist  op- 
posed in  itself  to  the  success  of  His  designs  in  favor 
of  men,  without  giving  at  the  same  time  a means 
by  which  all  such  obstacles  may  be  overcome. 
This  principle  the  holy  Founder  well  understood  ; 
and  perceiving  the  necessities  of  the  hour,  he  took 
the  surest  methods  to  meet  them.  In  prayer  and 
meditation  he  sought  their  solution.  He  retired 
for  a few  days  to  a desolate  retreat,  where,  alone 
with  God,  he  studied  the  best  way  in  which  to 
accomplish  the  good  he  desired  to  effect.  The  re- 
treat which  he  had  made  in  1684,  had  given  him 
strength  to  renounce  his  patrimony,  to  become  poor 
with  the  poorest;  that  which  he  made  in  1690,  was 
productive  of  no  less  important  results  for  his  insti- 
tute. Ever  distrustful  of  himself,  his  first  care  was  to 
insure  the  continuance  of  his  society,  even  should 
unforeseen  circumstances  take  him  away  unexpect- 
edly. For  this  purpose,  during  his  seclusion,  he 
resolved : first,  to  make,  with  two  other  Brothers, 
a vow  to  defend,  and  to  sustain  till  death,  the  Society 
of  the  Brothers  of  the  Christian  Schools  ; secondly,  to 
open  a novitiate  for  his  disciples;  thirdly,  to  make 
it  obligatory  upon  all  the  Brothers  to  write  to 
him  once  a month  upon  their  spiritual  condition  ; 
fourthly,  to  make  an  annual  visit  to  each  of  his 
communities.  No  mention  is  here  made  of  the 
sick,  the  aged,  or  the  infirm  ; but  these  were  not 


The  Ven . J\  B.  De  La  Salle . 


US 

forgotten  by  the  charitable  Founder.  They  were 
to  find  in  the  novitiate  all  the  attention  and  care 
that  could  be  suggested  by  the  fondest  charity 
and  the  most  heartfelt  gratitude. 

It  was  necessary  for  the  Venerable  de  La  Salle  to 
take  some  precautions  at  this  time,  for  several  of  his 
Brothers  had  fallen  sick,  and  others  were  so  delicate 
as  to  be  liable  to  become  victims  at  any  moment. 
Thus  the  servant  of  God  found  himself  prevented, 
on  one  side,  from  extending  his  work,  so  limited 
were  his  means;  on  the  other  hand,  if  he  did  not 
adopt  some  immediate  measures  to  form  new  sub- 
jects, it  was  only  a question  of  time  for  his  work 
to  fall  through.  He,  therefore,  made  search  for 
some  more  suitable  location:  his  desire  was,  if  pos- 
sible, to  secure  his  new  home  in  the  vicinity  of  the 
grounds  on  which  M.  Olier  had  established  his 
congregation  of  St.  Sulpice.  His  happiness  was  at 
all  times  to  designate  the  founder  of  the  Sulpitians 
by  the  tender  name  of  father.  To  St.  Sulpice  and 
its  professors  he  held  himself  indebted  for  whatever 
of  good  there  was  in  his  character  and  in  his  enter- 
prise. His  humility  still  allowed  the  thought  ot 
escaping  the  superiorship  to  haunt  him.  He  im- 
agined that,  by  associating  his  societ}’  with  that  of 
St.  Sulpice,  it  would  be  better  protected,  and  he 
would  thus  be  enabled  to  retire  from  an  office  that 
he  felt  unfit  to  occupy.  Admirable  as  was  the 
Society  of  St.  Sulpice,  much  as  its  spirit  was 
worthy  of  imitation,  Providence  had  destined  for  the 
daughter  institute  an  extension  that  St.  Sulpice  was 
never  to  attain.  In  proportion  as  M.  de  La  Salle 


1 1 6 The  Life  and  Work  of 

sought  to  evade  the  honors  of  direction,  Almighty 
God  so  disposed  events  as  to  compel  him  to  continue 
to  receive  them.  The  proposed  union  was  not 
deemed  expedient ; but,  as  a partial  consolation,  M. 
de  La  Salle  was  assisted  in  his  researches  for  a 
suitable  location,  and  he  soon  secured  for  his  resi- 
dence a place  in  Vaugirard,  which  has  since  become 
historic  in  the  annals  of  the  institute.  Here  M.  de 
La  Salle  found  himself  near  his  old-time  souvenirs 
with  opportunities  to  practise  virtues  dear  to  hi? 
heart.  In  September,  1691,  he  rented  this  spacious 
though  impoverished  house,  and,  the  following 
month,  called  some  Brothers  from  each  community 
to  meet  him  there. 

We  have  seen  that  the  Venerable  had  already 
shown  his  interest  in  the  training  of  teachers  who 
would  take  charge  of  village  schools,  where  one 
person  could  do  the  required  labor.  In  this  he  had 
manifested  his  breadth  of  view  ; and  in  the  present 
circumstance,  where  several  of  his  Brothers  were  to 
be  taken  from  their  duties  for  a while,  these  teachers 
proved  their  gratitude.  Being  requested  to  replace 
his  disciples  for  a time,  these  good  gentlemen  read- 
ily consented,  and  demonstrated,  not  only  their  skill 
in  successfully  managing  their  classes,  but  their  joy 
in  being  deemed  worthy  of  confidence  by  M.  de  La 
Salle  temporarily  to  replace  his  disciples. 

If  the  Venerable  had  suffered  anguish  of  mind  as 
to  the  dispositions  and  the  motives  of  his  children, 
the  pleasure  he  must  have  experienced  in  meeting 
them  at  Vaugirard  can  well  be  imagined.  He  found 
them  true  to  their  vocation  ; anxious  to  acquire  its 


The  Ven.  J.  B.  De  La  Salle. 


ii  7 

spirit ; desirous  only  of  knowing  the  wishes  of  their 
father,  which  they  forthwith  promised  to  consider 
as  the  will  of  God.  All  the  Brothers  manifested 
this  same  admirable  spirit ; yet,  there  are  four  whose 
names  must  be  handed  down  to  the  admiration  of 
their  successors.  We  marvel  at  the  zeal  of  the 
early  missionaries,  their  intrepidity,  their  forgetful- 
ness of  themselves ; well,  in  the  early  history  of  the 
lives  and  deeds  of  the  first  Brothers  formed  by 
M.  de  La  Salle,  there  is  all  that  the  most  exacting 
can  require,  more  than  the  most  reasonable  would 
expect,  both  in  matter  of  heroism  and  in  point  of 
interest.  We  can  well  conceive  how,  with  such 
men,  the  Founder  could  build  up  a strong  and  per- 
manent institution.  Christ  selected  but  twelve 
apostles  to  convert  the  world  ; the  four  Brothers  of 
whom  we  are  tp  speak  would  have  been  numerous 
enough,  their  faith  and  zeal  considered,  to  estab- 
lish the  Institute  of  the  Christian  Schools. 

The  first  we  shall  mention  is  Brother  Jean-Paris, 
Director  of  Laon.  Severely  tried  by  an  asthma 
that  gave  him  little  respite  during  the  day,  and  none 
at  night,  this  good  Brother  was  in  constant  suffering, 
which,  nevertheless,  did  not  prevent  him  from 
attending  to  his  duties  as  teacher  and  director. 
His  pupils,  seeing  such  devotedness,  were  careful  to 
give  him  little  trouble,  while  his  Brothers  lavished 
upon  him  every  mark  of  affection  and  esteem. 
When  called  by  the  Venerable  de  La  Salle  to  meet 
the  others  at  Vaugirard,  Brother  Jean-Paris  was 
also  suffering  great  pain  from  a swelling  of  the  knee. 
Now,  it  must  be  remembered  that  the  orders  sent 


1 1 8 


The  Life  and  Work  of 


to  the  various  Brothers  required,  according  to  the 
rule,  that  the  journey  should  be  made,  as  much  as 
possible,  on  foot.  What  was  the  surprise  and  edifi- 
cation of  the  travellers,  who  had,  according  to  in- 
structions, stopped  at  a certain  inn,  near  Soissons, 
when  they  beheld  Brother  Jean-Paris  painfully  hob- 
bling along  as  best  he  could,  assisted  by  his  com- 
panion ! They  might  have  then  all  returned  home  : 
that  sight  was  as  good  as  a whole  retreat.  They 
had  example  of  how  far  a man  could  do  violence 
to  human  nature  and  triumph  over  its  infirmities, 
when  totally  absorbed  in  the  spirit  of  his  state.  It 
eloquently  said  to  each  of  them  : Do  thou  in  the 
same  spirit;  but  they  determined  at  least  that  the 
sufferer  should  not  go  farther  afoot.  They  required 
him  to  take  passage  on  a boat  which  was  about  to 
depart,  and  which  brought  him  within  a short  dis- 
tance of  Paris. 

Though  suffering  from  acute  rheumatism,  Brother 
Jean-Henri  was  not  less  heroic  than  his  fellow-in- 
arms. He  was  director  at  Rheims  when  the  sum- 
mons to  repair  to  Paris  reached  him.  He  might, 
in  all  justice,  have  claimed  exemption,  but  he  had 
been  too  long  in  the  disciplined  school  over  which 
the  Venerable  de  La  Salle  presided,  to  give  any 
excuse.  Though  warned  of  the  risks  he  ran  in 
venturing  afoot  upon  such  a journey,  he  intrepidly, 
we  might  say  rashly,  ventured  to  fulfil  the  orders 
of  his  beloved  father.  Painfully  he  dragged  himself 
as  far  as  Soissons,  where  he  met  the  Brothers  of 
Rethel,  Guise  and  Laon.  In  vain  did  his  compan- 
ions declare  that  he  should  also  take  passage  by  the 


The  Ven.  J.  B . De  La  Salle . 


1 19 

boat : when  they  started,  he  pretended  to  be  cured, 
and  went  his  way  with  them.  His  courage  was  not 
equalled  by  his  strength.  Weakness  and  excru- 
ciating pain  compelled  him  to  admit  that  he  could 
proceed  no  farther.  Then  was  seen  a touching 
sight.  The  Brothers,  two  by  two  in  turn,  made  a 
sort  of  chair  of  their  clasped  hands,  and  thus  carried 
the  brave  but  discomfited  soldier  till  they  reached 
the  headquarters  of  his  general.  The  sight  of  these 
two  valiant  religious  was  painful  in  one  sense  to 
the  holy  Founder,  who  never  intended  his  instruc- 
tion to  be  taken  in  their  literal  meaning  by  such 
sufferers;  but  at  the  same  time  his  heart  was  over- 
whelmed with  joy  when  he  saw  that  his  infant  society 
already  possessed  men  so  far  advanced  in  the  love  of 
mortification  and  forgetfulness  of  self.  He  received 
them  with  all  the  love  and  the  esteem  that  his  heart 
of  a father  and  his  knowledge  of  their  merit  sug- 
gested. To  prevent  the  recurrence  of  the  impru- 
dence which  he  found  these  two  Brothers  had  com- 
mitted, he  regulated  that  in  future  neither  the  a^ed 
nor  the  infirm  should  travel  afoot.  “ As  for  the  two 
heroes  of  the  day,  the  one  forgetting  his  asthma  and 
swelling,  the  other  his  rheumatism,  both  vied  with 
the  youngest  members  of  the  retreat  in  the  practice 
of  every  virtue,  and  the  acquiring  of  that  degree  of 
perfection  which  they  beheld  in  the  person  of  their 
Venerable  Founder.” 

During  this  retreat  M.  de  La  Salle  was  fully 
compensated  for  all  his  past  troubles.  But  there 
were  two  Brothers  whose  dispositions  were  so  re- 
markable, whose  piety  was  of  so  pure  a type,  and 

• 


120 


The  Life  and  Work  of 


whose  judgment  of  men  and  things  was  so  accu- 
rate, that  the  Venerable  determined  to  place  th;em 
as  two  pillars  in  the  new  society.  They  were 
Brothers  Nicolas  Vuyart  and  Gabriel  Drolin.  The 
retreat  lasted  three  months,  during  which  time  he 
held  frequent  consultations  and  conferences  with 
these  two  Brothers.  These  consultations  filled 
them  with  inexpressible  delight.  The  result  of 
their  combined  opinions  was,  that  they  determined 
to  perform  a supreme  act  of  consecration  to  the 
Almighty,  on  the  anniversary  of  the  day  on  which 
Mary  Immaculate  had  been  offered  in  the  temple. 
When  the  daughter  of  Anna  and  Joachim  offered 
herself  to  God,  He  looked  with  love  on  her  in 
whom  there  was  no  stain.  When  the  sun  rose  upon 
the  day  when  the  Venerable  de  La  Salle  and  his 
two  beloved  disciples  pronounced  their  perpetual 
consecration  to  Him,  He  beheld  three  chosen 
princes,  whose  life  was  to  be  spent  in  recovering  for 
youth  part  of  that  purity  and  innocence  which  con- 
stituted Mary’s  glory.  Children  cherish  and  hoard 
up  the  last  will  and  testament  of  a fond  father  or 
a loving  mother.  The  Christian  Brothers,  with 
reason,  look  upon  the  parchment,  whose  contents 
we  will  here  reproduce,  as  upon  a relic  of  the  past, 
which  gives  the  most  encouraging  lesson  to  the 
children  of  the  institute  at  present,  and  which  will 
be  treasured  as  an  heirloom  to  be  transmitted  for 
the  edification  and  the  instruction  of  the  Brothers 
of  the  future. 

When  the  Mass  of  the  day  had  been  offered,  and 
each  had  been  fed  with  the  Bread  of  Life,  the  three 


The  Ven . j.  B.  De  La  Salle . 


I 2 I 


chosen  ones  knelt  at  the  steps  of  the  altar,  and  pro- 
nounced aloud  the  following  vow : “ Most  Holy 
Trinity,  Father,  Son  and  Holy  Ghost!  prostrate 
with  the  most  profound  respect  before  Thy  infinite 
and  adorable  majesty,  we  consecrate  ourselves 
entirely  to  Thee,  to  procure,  as  far  as  possible,  and 
as  far  as  our  efforts  will  permit,  the  establishment 
of  the  Society  of  the  Christian  Schools,  in  the  man- 
ner that  we  will  believe  most  agreeable  to  Thee,  and 
most  advantageous  to  the  society.  And  for  this 
purpose  I,  Jean-Baptiste  de  La  Salle,  I,  Nicholas 
Vuyart,  and  I,  Gabriel  Drolin,  from  the  present 
hour,  and  till  the  last  moment  of  our  lives,  or  till 
the  final  establishment  of  this  society,  do  make  vows 
of  association  and  union,  to  procure  and  to  maintain 
the  establishment  of  the  said  society,  without  the 
power  of  withdrawing  from  it,  even  were  but  we 
three  to  remain  therein,  and  that  we  were  obliged 
to  ask  alms,  and  to  live  on  bread  only.  For  this 
purpose  we  promise  to  do  together,  and  by  common 
consent,  all  that  we  will  believe,  conscientiously 
and  without  any  human  consideration,  to  be  for  the 
best  interests  of  the  society. 

“ Done  this  twenty-first  day  of  November,  Feast 
of  the  Presentation  of  the  Most  Blessed  Virgin,  in 
the  year  of  our  Lord,  1691.” 

If  the  text  of  this  vow  be  carefully  studied,  we 
shall,  in  some  sense,  obtain  the  key-note  of  th£  in- 
tentions of  the  courageous  three.  They  positively 
promised  but  one  thing:  to  establish  the  Institute 
of  the  Brothers  of  the  Christian  Schools.  What 
the  means  to  be  employed  in  its  establishment 


122 


The  Life  and  Work  of 


were,  what  the  limit  or  sphere  of  action  within 
which  the  society  would  act,  what  the  extent  to 
which  the  society  was  to  be  allowed  to  spread, — all 
these  were  so  many  questions  which  they  wisely 
left  to  time  and  experience  to  decide.  Thus  the 
Venerable  spared  his  successors  the  pain  of  even 
indirectly  deviating  from  any  practice  he  might 
have  established.  Principles,  and  severe  ones  also, 
he  did  leave,  but  their  application  he  ventured  not 
to  decide  beforehand.  Not  that  either  he  or  his 
two  generous  companions  feared  the  future  : their 
vow  proves  the  contrary.  They  vow,  if  necessary  ^ 
to  live  upon  bread  only,  and  even  determine,  if  re- 
quired, to  beg  that  same,  rather  than  abandon  their 
purpose ; but  they  demonstrate  what  so  many  saints 
had  shown  before  them  : that  religious  vows  bind 
men  to  do  a determined  good  without  taking  away 
a certain  liberty  in  the  manner  of  doing  it.  They 
did  not  fear  the  machinations  of  jealousy,  for,  in 
the  text  of  their  consecration,  they  state  that  they 
would  “ conscientiously,  and  free  from  all  human 
consideration,  do  all  that  they  would  believe  to  be 
for  the  best  interests  of  the  society.”  The  Vener- 
able de  La  Salle  had  already  formed  his  disciples, 
especially  Brothers  Nicholas  and  Gabriel,  to  seek 
only  the  will  and  glor}^  of  God  in  all  things;  thus 
justifying  in  their  regard  what  a learned  author 
has  remarked  of  their  Founder:  “ If,”  says  Pere 
Huguet,  “ we  pav  attention  to  each  of  his  proceed- 
ings, we  will  remark,  and  not  without  astonish- 
ment, that  he  never  did  anything  to  procure  himself 
the  protection  of  worldly  power,”  After  this 


The  Ven,  y.  B,  De  La  Salle . 


123 


solemn  act  of  consecration,  the  Venerable  de  La 
Salle  called  his  disciples  for  the  last  time,  before 
allowing  them  to  return  to  their  respective  houses. 
He  addressed  them  in  words  full  of  heavenly  enthu- 
siasm. All  were  anxious  to  return  to  their  fields 
of  labor,  determined  that  they  would  show  to 
angels  and  to  men  that  they  were  worthy  followers 
of  their  chosen  and  beloved  head.  They  had 
learned  so  much  of  his  hidden  virtues,  they  had 
basked  so  long  in  the  sunshine  of  his  fervid  example, 
that,  though  they  felt  it  good  to  be  there,  they 
knew  that  it  was  their  duty  to  go  forth  and  to  dis- 
seminate among  the  less  favored  disciples  of  M.  de 
La  Salle  who  had  not  heard  his  burning  words,  or 
seen  his  saintly  example,  the  seed  which  had  been 
so  plentifully  cast,  and  which,  with  a divine  blessing, 
had  produced  such  astonishing  fruits  in  their  hearts. 
As  a tie  by  which  the  fruits  of  this  three  months’ 
retreat  were  to  be  preserved  and  increased,  it  was 
unanimously  promised  that  the)7  would  write  once 
a month  to  their  venerated  chief,  to  obtain  new 
lights,  life,  and  aid  in  the  work  of  their  own  perfec- 
tion and  the  salvation  of  youth.  The  master  is  no 
less  strengthened  than  his  disciples  ; he  is  prepared 
to  begin  the  battle  with  renewed  vigor.  Nor  has  he 
long  to  wait.  His  is  a continual  warfare.  Hitherto 
he  had  been  accustomed  to  the  buffets  of  his  enemies  ; 
now  God  permits  him  to  be  tried  even  by  his 
friends,  among  whom  few  ranked  higher  than  M. 
Baudrand.  “ Thus,”  says  Pere  Garreau,  “ the  saints 
help  one  another  to  reach  heaven.” 

The  pastor  of  St.  Sulpice  had  obtained  permission 


124 


The  Life  and  Work  of 


from  M.  de  La  Salle  to  have  the  scholars  of  the  pre- 
paratory novitiate  to  act  as  acolytes.  This  was  for 
them  a source  of  some  distraction,  which,  however, 
their  superior  suffered,  as  he  knew  he  could  put 
a stop  to  it  when  the  young  men  would  enter  the 
novitiate  proper.  But  M.  Baudrand  then  urged 
upon  de  La  Salle  to  change  the  costume  of  the 
Brothers,  saying  that  it  should  be  made  as  nearly 
as  possible  like  that  of  the  clergy.  M.  de  La  Salle 
admitted  that  a priest  should  dress  as  one,  and 
therefore  consented  to  revest  himself  in  the  ecclesi- 
astical habit.  Farther  than  this  he  was  unwilling 
to  be  led.  He  had  vowed  to  do  all  in  his  power 
for  the  best  interests  of  the  society,  conscientiously, 
and  without  human  consideration  ; here  was  an  op- 
portunity to  observe  this  solemn  promise.  In  a 
modest  but  positive  manner  M.  de  La  Salle  refused 
to  make  any  concession.  Bossuet  says  that,  “when 
Providence  sends  men  a legislator,  He  fills  him  with 
the  twofold  spirit  of  wisdom  and  foresight/'  Both 
qualities  are  manifest  in  the  memorial  which  M.  de 
La  Salle  prepared  in  defence  of  his  position.  He 
submitted  his  views  to  MM.  Tronson  and  Bauyn, 
and  both  warmly  approved  his  reasons,  and  en- 
couraged him  to  firmness  in  the  position  he  had 
assumed. 

“ There  are  few  things  more  prejudicial  to  relig- 
ious communities,”  says  the  venerable  servant  of 
God,  “ than  changes  in  matters  of  importance  ; and  it 
is  to  the  facility  with  which  such  alterations  are  per- 
mitted that  we  must  attribute  the  greater  part  of  the 
disorders  which  have  crept  into  monasteries.  . . . 


The  Ven.  J.  B.  De  La  Salle. 


125 


For  religious,  the  change  of  costume  is  an  impor- 
tant matter.  During  five  years  the  Brothers  have 
worn  this  habit  in  five  principal  cities  in  the  dioceses 
of  Rheims  and  Laon.  It  is  there  looked  upon  as 
a decent  dress,  and  one  that  is  likely  to  maintain 
the  masters  in  the  regularity  and  modesty  proper 
to  their  state,  and  likewise  to  attract  the  respect 
of  their  scholars.  For  nearly  two  years  it  has  been 
worn  in  Paris,  and  no  one  has  thought  of  finding 
fault,  save  the  pastor  of  St.  Sulpice.”*  History 
repeats  itself  in  the  Church  as  well  as  in  the  world  : 
die  Venerable  de  La  Salle  had  done  his  duty, 
itnd  he  was  made  to  suffer  for  it.  M.  Baudrand 
refused  to  allow  the  novitiate  to  continue  in  his 
parish.  “ The  Venerable  de  La  Salle,”  says  Ravelet, 
u could  not  accede,  and  did  not  wish  to  leave  the 
parish.  He  had  recourse  to  prayer  and  mortifi- 
cation. He  implored  heaven  to  change  the  disposi- 
tions of  those  with  whom  he  had  to  deal.  His 
patience  was  subjected  to  a severe  and  protracted 
trial.  M.  Baudrand  was  inflexible,  and  even  told  M. 
de  La  Salle  that  it  was  useless  for  him  to  do  vio- 
lence to  heaven ; that  he  would  never  give  his 
consent.  God,”  says  the  pious  journalist,  “is  more 
easily  moved  than  men,  and  is  at  the  same  time  master 
of  their  hearts.  He  listens  to  the  prayers  of  his 
servants.”  M.  Baudrand  concluded  the  struggle 
by  giving  his  consent ; and  the  Venerable  de  La  Salle, 
to  prevent  further  difficulties  in  like  directions, 
requested  M.  de  Harlay,  Archbishop  of  Paris,  to 

* “Mem.  sur  les  Habits  des  Fr&res,”  par  M.  J.  B.  de  La  Salle.  MS. 
Arch,  of  the  Regime. 


126  The  Life  and  Work  of 

recognize  the  new  establishment  as  a regular  relig- 
ious community. 

His  request  was  granted,  and  on  the  first  of 
November,  1692,  the  pious  Founder  had  given  the 
habit  to  six  novices.  To  persevere  in  such  poverty 
as  here  surrounded  the  children  of  La  Salle,  demand- 
ed truly  apostolic  zeal  and  courage.  “ M.  de  La 
Salle,”  writes  Pere  Blain,  “ having  secured  victory 
from  the  throne  of  grace,  now  thought  only  of 
taking  full  possession  of  his  dear  Bethlehem,  for 
this  is  the  only  name  by  which  we  can  designate  a 
house  whose  poverty  and  solitude  placed  it  in  such 
apposition  to  the  poor  grotto  in  which  Christ  gave 
Himself  to  the  world.”  A few  benches  upon  which 
to  sit,  and  a few  miserable  mattresses  thrown  upon 
the  ground,  were  its  only  furniture.  The  roof  being 
leaky,  the  windows  badly  closed,  and  the  lights  in 
many  cases  being  broken,  we  may  imagine  the 
condition  of  the  poor  novices  and  their  Founder, 
when  either  rain,  snow  or  cold  prevailed.  “ A sort 
of  holy  rivalry,”  continues  Pere  Blain,  “ was  kept 
up  between  the  disciples  and  the  master.  There 
were  too  or  three  good  mattresses  intended  for  the 
‘sick.  The  Brothers  each  day  put  one  of  these 
under  the  miserable  hay-bag  upon  which  M.  de  La 
Salle  slept,  and  each  evening  he  was  equally  careful 
to  remove  the  little  chance  of  comfort  that  had  been 
innocently  given  him  by  his  children.”  Their 
poverty  was  so  great  that  they  were  obliged  to  live 
upon  what  other  communities  were  pleased  to  give 
them.  One  of  the  novices  went  each  day  to  seek  this 
miserable  repast,  and  more  than  once  he  was  stopped 


The  Ven.  J.  B.  De  La  Salle. 


12  7 


in  the  way  as  he  returned,  and  partially  deprived 
ot  his  scanty  meal  by  vagrants,  who  robbed  him  of 
the  only  resource  by  which  life  was  to  be  preserved. 
Badly  nourished,  poorly  lodged,  the  Brothers  bore 
on  their  persons  the  marks  of  poverty.  Patched 
clothes,  shoes  that  beggarmen  would  cast  aside  as 
unworthy  their  notice,  hats  that  had  lost  their  shape 
from  long  usage, — such  constituted  their  only  pro- 
tection from  the  cold  of  winter  and  the  heat  of 
summer.  Still,  beneath  these  rags  there  shone  the 
Christian  gentleman.  If  their  garments  were  poor, 
their  souls  were  pure;  if  their  bodies  suffered,  their 
hearts  rejoiced  : and  this  joy  was  depicted  on  every 
countenance.  “ Poverty  repels  only  when  it  is  the 
fruit  of,  and  accompanied  by,  vice  and  irregularity. 
When,  on  the  contrary,  it  is  accepted  as  the  better 
part  by  Christians,  it  is  at  once  transfigured,  and 
assumes  a heavenly  aspect.  Such  it  is,  as  seen  in 
the  saints;  such  we  see  it  in  the  Venerable  de  La 
Salle  and  his  disciples.  Many  of  these  had  aban- 
doned opulence  and  ease,  to  accept  obloquy  and  the 
portion  of  the  poor.  Their  chief  had  given  them 
the  example,  and  he  found  children  worthy  of  being 
his  followers.”*  Vaugirard  is  therefore  a cherished 
chapter  in  the  history  of  the  Institute  of  the  Brothers 
of  the  Christian  Schools.  We  need  not  be  astonished, 
then,  that  one  of  the  most  distinguished  sonsf  of 
La  Salle  should,  in  our  own  day,  have  made  it  his 
watchword,  and  closed  one  of  his  most  eloquent 
pages  with  the  words,  “ Remember  Vaugirard /”  The 


* Ravelet,  “Hisloire  du  Ven.  J.  B,  de  La  Salle,”  p.  204. 
t Brother  Philippe. 


128 


The  Life  and  Work  of 


novices  were  there  prepared  for  the  sad  days  that 
were  at  hand.  The  Brothers  of  Paris,  by  visiting 
their  solitude  every  holiday,  likewise  breathed  the 
air  of  sanctity  and  self-denial  which  abounded  there- 
in ; and  now  came  the  hour  of  trial. 

In  1693  a terrible  famine  ravaged  all  France;  it 
was  felt  with  increased  severity  in  the  large  cities. 
Paris  was  the  scene  of  heart-rending  misery,  in  which 
the  novices  of  Vaugirard  had  a large  share.  Louis 
XIV  did  not  prove  unworthy  of  his  reputation. 
Daily  he  had  immense  quantities  of  bread  distrib- 
uted. Madame  de  Maintenon  gave  a large  portion 
of  her  fortune  to  the  perishing  ; and  Mgr.  Godet  des 
Marais,  Bishop  of  Chartres,  who  was  an  ancient 
comrade  of  M.  de  La  Salle,  after  having  sold  his 
gold  and  silver  vessels,  also  gave  his  entire  revenues 
to  the  sufferers.  Such  examples  found  many  imi- 
tators, and  thus  the  horrors  of  the  situation  were 
partially  lessened.  Withal,  the  misery  was  extreme. 
Gangs  of  starving  men  and  women  were  seen  wran- 
gling over  the  possession  of  articles  of  food  which, 
in  other  days,  would  have  excited  their  disgust. 
The  Brothers  of  Paris  did  not  forget  the  novices 
at  Vaugirard.  From  their  own  scanty  pittance  they 
saved  a portion,  which,  however,  did  not  always 
reach  its  destination.  On  the  way  it  was  sometimes 
taken  from  the  carriers.  On  such  occasions  the 
young  apostles  of  poverty  rejoiced  in  their  misery  ; 
but  the  Venerable  de  La  Salle,  unwilling  to  expose 
his  children  to  increased  suffering,  brought  them  to 
live  with  the  Brothers  at  St.  Sulpice. 

Notwithstanding  the  efforts  thus  made,  his  disci- 


The  Ven.  J.  B.  De  La  Salle . 


129 


pies  were  at  times  on  the  verge  of  starvation.  One 
day  the  steward  came  to  tell  the  holy  Founder  that 
he  had  but  four-pence  to  purchase  food  for  the  day. 
“ Go,”  said  the  holy  man,  “ and  make  your  purchases 
as  usual;  God  will  provide  you  with  the  means.” 
The  Brother  obeyed,  and,  as  he  went  his  way,  per- 
ceived a number  of  poor  persons  awaiting  their  turn 
to  receive  the  charity  dispensed  with  a liberal  hand 
by  a wealthy  lady.  The  steward  placed  himself  in 
line  with  the  others,  and  on  seeing  him,  the  good 
lady  exclaimed  : “How  is  this,  Brother?  what  brings 
you  here?”  Having  learned  of  the  misery  in  which 
the  Brothers  were,  she  at  once  sent  them  assistance, 
and  the  same  day  went  to  intercede  for  them  with 
M.  Baudrand.  The  latter  had  not  forgotten  them, 
but  surrounded  as  he  was  by  an  extensive  parish,  he 
could  not  think  of  everybody.  Touched  by  what 
he  had  learned,  the  good  pastor  hastened  to  see  the 
Brothers,  and  was  met  on  the  way  by  M.  de  La 
Salle,  who  told  him  in  a few  words  the  straits  to 
which  they  were  reduced.  “ It  is  heaven  that  has 
made  us  meet  to-day,”  said  M.  Baudrand.  “ The 
king  has  just  sent  me  a large  sum  to  divide  among 
my  poor;  here  are  two  hundred  francs:  I will  see 
that  your  Brothers  want  nothing.”  A magnificent 
promise  ; but  historical  justice  compels  us  to  add 
that  when,  three  months  after,  La  Salle  sent  the 
good  pastor  the  baker’s  bill,  he  paid  it,  but  with  the 
remark  that  he  would  deduct  the  amount  from  the 
Brothers’  salary.  Whereupon  the  servant  of  God, 
somewhat  surprised  at  M.  Baudrand’s  behavior,  re- 
plied in  these  noble  words:  “He  who  sends  our 


130 


The  Life  a?id  Work  of 


Brothers  among  the  poor  children,  will  furnish  them 
with  the  daily  bread  that  they  earn  at  the  price  of 
their  strength  and  their  health.”* 

Nor  did  the  other  communities  of  Brothers  in 
various  parts  of  France  escape  the  general  dearth, 
but  Providence  prevented  them  from  being  reduced 
to  extremities.  They  all  of  them  passed  through 
the  sad  period  without  having  to  desist  from  teaching 
school.  In  1694  better  days  shone  upon  France. 
The  crops  were  abundant,  the  industries  began  to 
resume  their  wonted  activity,  and  the  terrors  of 
the  late  famine  became  something  to  speak  of  in 
comfortable  homes.  The  Venerable  de  La  Salle 
hastened  back  to  his  loved  retreat  at  Vaugirard. 

The  virtue  practised  there  could  not  always 
remain  unknown.  M.  Baiiyn  often  retired  thither 
in  his  spare  moments,  to  be  edified  by  the  examples 
he  met  there.  Even  seculars  found  attractions  in 
this  new  Thebaid.  Each  year  the  Brothers  of  the 
various  communities  came  to  Vaugirard  for  their 
vacations  and  their  annual  retreat.  On  one  occa- 
sion three  young  Brothers  reached  the  vicinity  of 
Vaugirard  during  the  night,  and  called  upon  the 
parish  priest  of  the  village  for  lodging.  Struck  by 
their  modesty  and  their  intelligence,  the  good  priest 
at  once  spoke  about  them  to  Count  du  Charmel,  who 
alwa)7s  spent  the  summer  in  his  villa  near  Vaugirard. 
The  count,  who  was  a very  pious  gentleman,  was 
surprised  that  he  had  not  sooner  known  the  nursery 
of  piety  situated  so  near  his  residence.  He  was  so 
pleased  with  the  three  travellers,  whom  he  insisted 


* F.  Lucard,  “Vie  M.  de  La  Salle,”  2mo  Ed.,  p.  114. 


The  Ven.  J.  B.  De  La  Salle. 


131 

upon  seeing,  that  he  offered  their  Founder,  through 
them,  his  villa  as  a stopping-place  for  the  Brothers 
in  future.  Not  satisfied  with  this  mark  of  kindness, 
he  afterward  called  upon  M.  de  La  Salle,  and  pre- 
sented him  with  several  articles  required  for  the 
altar  service.  He  recognized  the  greatness  of  soul 
of  the  man  of  God.  A close  intimacy  was  after- 
ward established  between  the  two,  which  terminated 
only  with  the  death  of  the  count.  The  Venerable 
de  La  Salle  pronounced  the  eulogy  of  his  patron  in 
four  words,  by  saying  that  he  was  a man  “ whose 
prayer  was  continual/'  The  count,  be  it  remem- 
bered, was  not  always  such.  In  the  early  part  of 
his  career  he  was  the  gayest  among  the  gay  that 
thronged  the  brilliant,  bad  court  of  Louis,  in  the 
first  part  of  his  reign,  but  meeting  a pious  book,  he 
read  it,  and  forthwith  devoted  himself  to  a life  of 
piety  and  austerity.  The  outspoken  St.  Simon 
thus  records  his  impression  of  him  at  this  period  of 
his  life : “ He  was  a man  of  the  celice,  of  iron  points, 
of  all  sorts  of  instruments  of  continual  penance, 
an  extreme  faster,  and  otherwise  sober  to  excess, 
though  naturally  a great  eater.”  * 


* “ M<§moires,”  t ii,  p.  219.  See  also  t v,  p.25. 


132 


The  Life  and  Work  of 


CHAPTER  IV. 

The  Brothers  ask  to  make  perpetual  Vows. — Twelve  are  selected.— 
Trinity* Sunday,  1694. — The  Venerable  seeks  to  resign  the  General- 
ship.— An  important  Document  signed. — Hardened  Sinners  are 
converted. — M.  de  La  Salle  suffers  great  physical  Pain. — Sister 
Louise. — M.  Baudrand. — The  Venerable  rents  a Dwelling. — Pie 
visits  his  Communities. — A young  Calvinist  converted. — The  Rules 
and  Constitutions. — Death  of  Mgr.  de  Harlay. — Private  Chapels  in- 
terdicted by  Cardinal  de  Noailles. — M.  de  La  Ch^tardie. — His  zeal. — 
Saint  Cassian. — Two  Schools  established. — The  Writing-Masters. — 
The  Training-School  of  St.  Hippolyte. — The  Venerable’s  Plan  of 
Studies  in  1697  adopted  by  France  in  1851. 

Eugenie  de  Guerin  has  said  that  “ nothing  is 
better  than  faith  for  the  soul,  and  friendship  for  the 
heart.”  Indeed  men  are  never  more  firmly  united 
than  in  sufferings  borne  in  a spirit  of  faith,  and  in 
submission  to  the  principles  taught  by  our  holy 
religion.  The  trials' which  seemed  about  to  shat- 
ter to  pieces  the  new  institute,  did  but  settle  it 
more  firmly  upon  the  foundation  of  faith  which  had 
been  given  it  as  its  surest  support.  “ Thus  are  the 
works  of  God  made.  They  live  on  what  would 
destroy  worldly  enterprises.”  * What  was  more 
likely  to  dishearten  these  good  teachers  than  fam- 
ine, cold,  misery  of  every  description?  Yet,  so  far 
from  being  discouraged,  they  wished  irrevocably 
to  dedicate  themselves  to  the  vocation  they  had 


Ravelet,  p 210. 


The  Ven.  J.  B.  De  La  Salle . 


133 


embraced.  “ Why  should  we  act  as  mercenary 
laborers  ?”  said  these  generous  souls.  “ We  give 
ourselves  to  God  for  a year  or  three,  and  when  our’ 
time  is  expired,  we  are  at  liberty  to  change  masters. 
Is  this  what  God  expects  from  us?  Are  we  to 
have  one  foot  in  religion,  and  the  other  in  the 
world?  Surely,  if  we  have  the  good-will  to  conse- 
crate ourselves  to  God  forever,  He  will  strengthen 
our  hearts.”  The  Venerable  de  La  Salle  knew  the 
earnestness  of  those  who  then  wrote  to  him ; but 
he  was  too  prudent  to  take  his  disciples  at  their 
word,  in  what  might  possibly  be,  for  some,  only  the 
heat  of  momentary  fervor.  Knowing  that,  while 
the  spirit  is  willing,  the  flesh  is  still  weak,  M.  de 
La  Salle  delayed  answering  their  petition. 

“Ten  years  had  elapsed  since  the  General 
Chapter,  held  in  1684;  the  wise  Founder  had  taken 
time  to  study  the  character  of  his  disciples,  and  to 
inspire  them  with  the  virile  sentiments  of  abnega- 
tion by  which  he  was  animated.”*  In  1694  he 
chose  twelve  of  the  most  virtuous  among  them, 
and  notified  them  that  they  might  prepare  to 
contract  perpetual  vows  of  stability  and  obedience. 
Brothers  Nicholas  Vuyart  and  Gabriel  were  first 
selected.  These  had  persevered  in  their  holy  dis- 
positions, and  had  many  times  in  their  hearts 
promised  what  they  were  soon  to  vow.  The  other 
ten  were,  among  the  Brothers,  what  the  chosen 
soldiers  are  to  whom  are  given  the  defences  which 
cover  a city : they  were  the  picked  ten  of  the 
institute,  of  tried  zeal  and  sincere  piety. 


* F.  Lucard,  p.  77. 


134 


The  Life  and  Work  of 


Affianced  youths  never  heard  the  sound  of  mar- 
riage-bell, nor  soldier  the  trumpet  that  called  to 
arms,  with  more  joy  than  did  this  new  college  of 
apostles  listen  to  the  assurance  given  them  by  their 
venerated  father,  that  at  length  he  was  to  permit 
them  to  perform  the  solemn  act  that  was  to  be  the 
crowning  glory  of  their  lives.  A retreat  of  some 
days  was  made,  that,  the  lights  of  the  Holy  Ghost 
being  more  abundant,  and  the  fire  of  charity  burn- 
ing still  more  brightly  in  their  hearts,  they  might 
be  holocausts  worthy  of  the  cause  in  which  the 
offering  was  to  be  made,  and  of  Him  to  whom  it 
was  to  be  presented. 

It  was  determined  that  the  vows  should  be  pro- 
nounced on  Trinity-Sunday.  After  the  exercises 
of  the  retreat,  the  twelve  chosen  ones  were  more 
than  ever  impressed  with  the  necessity  of  the  act 
toward  the  performance  of  which  they  had  looked 
forward  with  so  much  confidence  and  love.  They 
felt,  on  that  Trinity-Sunday,  more  than  ever,  their 
dependence  on  Him  in  whom  they  lived,  moved, 
and  had  their  being.  They  yearned  to  consecrate 
themselves  unreservedly  to  Him  who  gives  the  lily 
of  the  field  its  brightness,  to  the  flowers  of  our 
gardens  their  variegated  hues,  to  the  earth  and  all 
it  contains  that  diversity  of  purpose  and  that  one- 
ness of  end  which  make  us  acknowledge  that  God  is 
love,  and  that  those  who  wish  to  be  His  must  love 
Him  in  return. 

It  was  with  sentiments  of  joyous  solemnity  that, 
after  the  Mass  on  Trinity-Sunday  morning,  all  the 
other  Brothers  having  retired,  the  Venerable  de  La 


The  Ven.  j.  B.  De  La  Salle . 


135 


Salle  first,  and  the  others  after  him,  pronounced  the 
following  formula:  “Most  Holy  Trinity,  Father, 

Son  and  Holy  Ghost,  prostrate  with  the  most  pro- 
found respect  before  Thy  infinite  and  adorable 
Majesty,  I consecrate  myself  entirely  to  thee,  to  pro- 
cure Thy  glory  as  far  as  possible,  and  as  far  as  thou 
wilt  require  of  me  ; and  for  this  purpose  1,  J.  B.  de 
La  Salle,  priest,  promise  and  make  vow  to  unite 
myself,  and  to  live  in  society,  with  Brothers  Nicholas 
Vuyart,  Gabriel  Drolin,  Jean  Partois,  Gabriel- 
Charles  Resigade,  Jean  Henry,  Jacques  Compain, 
Jean  Jacquot,  Jean-Louis  de  Macheville,  Michel- 
Barthelemy  Jacquin,  Edm.  Leguillon,  Gilles  Pierre 
and  Claude  Roussel,  to  keep,  together  and  by  associ- 
ation, gratuitous  schools,  in  whatever  place  it  may 
be,  even  if  1 am  obliged  for  this  purpose  to  beg,  and 
to  live  on  bread  only  ; or  to  do  in  the  said  society 
that  at  which  I may  be  employed,  whether  by  the 
body  of  the  society,  or  the  superiors  who  may  have 
the  guidance  thereof.  Therefore  I promise  and  make 
vow  of  obedience,  as  well  to  the  body  of  the  society 
as  to  the  superiors;  which  vows  of  association,  as 
also  of  stability  in  the  said  society,  and  of  obedience, 
I promise  to  keep  inviolably  all  my  lifetime.” 

The  Venerable  de  La  Salle  had  now  constituted 
his  disciples  into  a religious  body,  as  far  as  was 
possible.  Again  the  thought  of  his  insufficiency  re- 
curred, and  he  determined  to  resign  the  position  of 
general.  His  Brothers  had  just  made  vow  to  obey 
the  superior  who  would  be  named  by  the  institute, 
but  he  said  that  he  was  simply  the  originator  of 
the  new  society  ; now  that  its  existence  was  secured, 


136 


The  Life  and  Work  of 


he  could  easily  give  place  to  another.  His  good 
opinion  of  the  Brothers  also  led  him  to  believe  that 
his  will  in  this  respect  would  be  their  pleasure  ; he 
therefore  called  them  together,  and  having  disclosed 
his  reasons,  humbly  besought  them  to  accept  his 
resignation,  and  to  proceed  to  an  election.  His 
children  could  not  refuse  to  listen  ; they  accord- 
ingly  proceeded  to  an  election,  and  the  name  of  Jean 
Baptist  de  La  Salle  was  unanimously  given  as  that 
of  the  coming  general.  Pained  at  the  result,  and 
tearing  that  human  motives  had  some  share  in 
the  matter,  he  addressed  them  anew,  adding  many 
reasons  why  he  ought  not  to  be  elected,  which  only 
his  humility  could  suggest.  He  asked  them  to  pass 
a half  hour  in  prayer  before  taking  the  second  vote. 
The  Brothers  were  too  good  not  to  allow  their 
father  the  pleasure  of  reviling  himself  by  his 
humble  statements  of  his  supposed  incapacity,  his 
lack  of  virtue,  and  the  like ; but  they  were  too 
wise  to  deprive  themselves  of  such  a director,  and 
the  second  vote  gave  the  same  result  as  the  first. 
Not  discouraged,  though  deeply  grieved,  the  Vener- 
ble  de  La  Salle,  like  Gideon  of  old,  asked  another 
proof  that  he  was  really  to  be  the’ leader  of  the  body 
that  was  to  fight  ignorance  and  vice,  and  for  the 
third  time  his  name  was  unanimously  pronounced 
as  that  of  the  father,  more  than  the  superior,  of  the 
Brothers  of  the  Christian  Schools.  Seeing  no  other 
alternative,  he  submitted  ; yet  his  convictions  were 
that  the  society  should  be  governed  by  a Brother, 
and  not  by  an  ecclesiastic.  To  prevent  the  con- 
sequences that  might  afterward  result  from  this 


The  Ven . J.  B.  De  La  Salle . 


137 


election,  he  requested  the  twelve  Brothers  to  sign 
the  following  document: 

“ We,  the  undersigned,  Nicholas  Vuyart,  Gabriel 
Drolin,  etc.,  after  having  associated  ourselves  with 
M.  J.  B.  de  La  Salle,  priest,  to  keep  gratuitous  schools 
according  to  the  vows  made  the  day  before  yester- 
day,  acknowledge  that,  in  consequence  of  these 
vows  and  of  the  association  we  have  contracted, 
we  have  chosen  M.  J.  B.  de  La  Salle  for  superior,  to 
whom  we  promise  entire  obedience  and  submission, 
as  also  to  those  who  will  be  given  us  by  him  as  supe- 
riors. We  also  declare  that  we  do  not  intend  that 
the  present  election  shall  be  taken  as  a precedent  in 
the  future,  it  being  our  intention  that  after  M.  j.  B. 
de  La  Salle  there  shall  never  be  among  us,  nor  shall 
there  be  chosen  for  superior,  any  priest  or  any  per- 
son who  has  received  sacred  orders  ; that  we  will 
have  and  will  admit  no  superior  who  will  not  be 
associated  with  us,  and  who  will  not  have  made 
vows  such  as  we  have  pronounced,  and  as  will  be 
made  by  those  who  will  be  associated  with  us  here- 
after. 

“ Done  at  Vaugirard,  June  7th,  1694. ” 

The  Venerable  Founder  next  sent  these  twelve 
chosen  Brothers  into  different  communities,  where 
they  became  shining  lights,  giving  bright  examples 
to  all  who  surrounded  them. 

The  Brothers  had  shown  their  appreciation  of 
their  Founder’s  virtues  by  refusing  to  accept  his 
resignation.  Herein  they  were  only  asserting  that 
their  estimation  of  his  worth  equalled  that  placed 
upon  it  by  learned  and  pious  ecclesiastics. 


138 


The  Life  and  Work  of 


M.  de  La  Salle’s  influence  could  not  be  reserved 
for  the  Brothers  alone.  The  brilliancy  of  his  vir- 
tues shone  in  every  direction.  Worthy  ecclesiastics 
came  to  make  retreats  in  the  novitiate  of  this  great 
master  of  the  spiritual  life.  Hardened  sinners  were 
sent  to  him,  that  he  might  bestow  upon  them  the 
care  that  his  charity  would  suggest,  and  that  he 
might  apply  the  remedy  their  spiritual  ailments 
demanded.  He  effected  conversions  where  all  hopes 
had  been  abandoned,  and  which  could  be  considered 
as  nothing  less  than  so  many  miracles  of  divine 
grace.  While  laboring  thus  zealously,  he  was 
suffering  most  cruel  physical  pain,  which  he  could 
but  partially  disguise.  Among  other  trials  he  was 
greatly  afflicted  with  rheumatic  pains,  that  he  had 
brought  upon  himself,  the  physician  said,  by  sleep- 
ing on  the  bare  floor.  A severe  and  somewhat 
curious  prescription  was  given  him.  He  was  told  to 
stretch  himself  upon  supports,  and  to  allow  the 
flame  from  a sort  of  pungent  seed  to  penetrate  the 
afflicted  parts.  He  cheerfully  submitted,  and,  like 
another  Lawrence,  stretched  himself  upon  the 
instrument  of  torture.  Two  pans  filled  with  burn- 
ing wood  were  placed  beneath  him,  and  the  berries 
or  seed  thrown  into  them.  For  several  days  in 
succession  he  submitted  to  this  painful  remedy, 
until  he  found  relief. 

When  his  cure  was  sufficiently  determined  to  allow 
him  to  walkabout,  he  accepted  the  invitation  given 
him  to  spend  some  time  in  the  retreat  known  as 
Parmenie,  where  a holy  nun  named  Sister  Louise  was 
the  object  of  much  edification.  No  sooner  had  these 


The  Ven.  J.  B.  De  La  Salle . 


139 


two  servants  of  God  met  than  they  understood 
each  other.  “ We  need  not  be  surprised,”  says  F. 
Lucard,  “ that  the  Venerable  should  have  found  a 
simple  village  girl  who  understood  more  of  his 
character  than  the  most  distinguished  among  his 
clerical  friends.”  Sister  Louise  listened  with  great 
interest  to  the  conversation  of  her  newly-acquired 
friend,  whose  humility  made  him  take  pleasure  in 
consulting  one  who  desired  only  to  hear  his  advice. 
The  Abbe  de  Saleon,  who  had  made  known  this  good 
religious  to  the  Venerable,  felt  that  those  two  souls 
would  mutually  appreciate  each  other’s  virtue.  It 
was  in  the  quiet  home  of  this  worthy  abbe  that  M. 
de  La  Salle  spent  the  hours  of  repose  which  he  so 
much  needed.  But  who  was  this  pious  woman  ? 

Sister  Louise  had  been  a shepherd  girl.  As  she 
grew  up  in  innocence,  attending  her  flocks,  grace 
increased  in  her  soul.  It  happened  that,  near  by  the 
field  in  which  her  flocks  grazed,  were  the  ruins  of  an 
old  chapel.  Thither  went  she  daily  to  pray.  In  the 
solitude  of  the  place,  her  imagination  frequently 
occupied  itself  in  reconstructing  the  decayed  splen- 
dors of  the  building,  and  peopling  it  once  again  with 
devout  pilgrims.  The  desire  grew  upon  her  to  ac- 
complish the  good  work.  She  obtained  permission 
from  the  proper  authorities  to  beg  for  the  requisite 
funds,  and  finally  succeeded  in  rebuilding  the  chapel. 
Selecting  two  pious  ladies  to  assist  her,  she  devoted 
the  remainder  of  her  life  to  the  service  of  the 
pilgrims  who  flocked  thither  to  be  refreshed  by 
prayer,  or  to  obtain  some  signal  favor  from  heaven. 
But  in  the  performance  of  this  pious  work  she 


140  The  Life  and  Work  of 

grew  in  wisdom  as  well  as  in  grace.  Persons  from 
far  and  near  came  to  consult  her  on  their  spiritual 
welfare,  and  always  left  her  presence  enlightened 
and  fortified.  This  was  why  the  Abbe  Saleon  urged 
upon  the  Venerable  de  La  Salle  to  recruit  his 
strength  at  Parmenie. 

As  the  Venerable  de  La  Salle  often  walked  along 
the  beaten  paths  of  his  chosen  retreat,  he  could  see 
in  the  distance  the  cliff  upon  which  was  built  the 
Grande  Chartreuse,  and  he  could  not  help  thinking 
how  calm  and  quiet  would  be  his  life,  if  he  did  but 
retire  to  this  beautiful  spot.  Had  not  St.  Bruno,  a 
canon  of  Rheims,  chosen  this  retreat  as  his  own; 
and  could  he  desire  any  better  model  than  one  who 
had  given  such  renown  to  his  cathedral  chapter  ? 
Such  thoughts  gave  him  great  uneasiness  of  mind. 
He  believed  that  his  presence  created  enemies  for 
his  disciples,  where  they  might  otherwise  have  only 
friends  ; but  an  interior  voice  told  him  that  his 
vocation  was  not  to  abandon  the  task  that  Provi- 
dence had  given  him,  but  rather  to  persevere  in  it 
till  death,  as  he  had  vowed.  Sister  Louise,  when 
consulted  on  the  subject,  answered  humbly  but 
promptly:  “You  must  not  think  of  any  such 
change.  God  wishes  you  to  persevere  as  you  are, 
and  to  unite  in  your  life  the  difficult  but  necessary 
duties  of  Martha  and  Mary.”  * The  Venerable, 
renewed  in  courage,  hastened  to  his  beloved  dis- 
ciples who  greatly  needed  him.  Another  difficulty 
presented  itself.  M.  Baudrand,  through  motives 
of  economy,  wished  to  transfer  the  Brothers  from 

* Ayma,  “Vie  du  Yen.  de  LaSalle,”  pp.  158,  159. 


The  Vcn . J.  B.  De  La  Salle . 


141 

their  residence  to  an  old  and  insalubrious  dwelling. 
M.  de  La  Salle  was  obliged  to  refuse  his  consent, 
and  thus  found  himself  again  in  opposition  to  one 
who,  with  some  reason,  had  considered  himself  a 
benefactor. 

Seeing  that  he  could  not  succeed  by  argument, 
M.  Baudrand  had  recourse  to  means  which  he  con- 
sidered more  likely  to  be  effective : he  therefore 
retained  the  Brothers’  stipend  during  six  months, 
and  even  refused  to  renew  the  lease  of  the  house  then 
occupied.  * After  consultation  with  M.  Lechasier, 
of  St.  Sulpice,  the  Venerable  Founder  determined  to 
take  the  responsibility  of  the  rent  upon  himself,  and 
thus  remove  the  difficulties,  as  far  as  M.  Baudrand 
was  concerned.  Moreover,  he  had  made  so  favorable 
an  impression  upon  the  proprietor  of  the  house,  that 
neither  written  agreement  nor  security  was  required. 
The  Venerable’s  word  was  accepted;  but,  in  return, 
says  Abbe  de  Montis,  he  had  to  suffer  from  the  ill- 
will  of  M.  Baudrand,  who  became  more  irritated. f 

Having  settled  this  difficulty,  he  determined  to 
make  a visitation  of  his  communities.  He  had 
already  given  some  general  rules,  the  observance  of 
which  he  wished  to  examine.  He  also  hoped,  by 
the  experience  that  he  would  thus  acquire,  to  be 
in  a better  condition  to  establish  such  fixed  regu- 
lations as  would  tend  to  the  preservation  and  de- 
velopment of  his  society.  Wherever  he  went  he 


* It  was  on  Rue  Princesse. 
t “ Vie  de  M.  de  La  Salle,”  p.  83. 

It  will  interest  our  readers  to  know  that  M.  de  Montis,  when  he  pre- 
pared this  “ Life  ” was  blind,  and  dictated  the  subject-matter  to  an 
amanuensis. 


142 


The  Life  and  Work  of 


was  received  with  the  utmost  expressions  of  delight. 
His  children  vied  as  to  who  would  show  him  the 
greatest  marks  of  submission  and  love.  Each  one 
had  some  special  word  of  welcome  to  pronounce, 
some  counsel  to  ask,  some  assurance  to  give,  that 
he  was  not  forgotten,  and  that,  on  the  contrary,  his 
name  was  on  every  lip,  his  love  in  every  heart. 

How  consoled  the  Venerable  Founder  must  have 
been,  seeing  at  every  step  the  blessings  God  had 
been  pleased  to  shower  upon  his  institute!  Not  a 
single  complaint  came  to  lessen  his  joy.  Shielded 
by  the  faithful  observance  of  their  rules,  the 
Brothers  everywhere  found  themselves  honored  and 
protected.  What  zeal,  patience,  devotedness,  what 
lights,  had  been  necessary  for  the  pious  Founder 
to  give  such  an  impulse  to  his  society  since  1684  ! 
Under  his  wise  but  firm  government  the  Brothers 
each  day  realized  the  happiness  of  their  vocation. 
Speaking  of  this  period  in  the  history  of  the  insti- 
tute, Pere  Garreau  says : “ Up  to  this  time  the 
observances  that  had  been  introduced  among  the 
Brothers  had  not  the  force  of  law.  Fervor  rather 
than  authority  had  secured  their  fulfilment .” 

“ Returning  from  his  visitations,”  relates  Pere 
Maillefer,  “the  Venerable  de  La  Salle  met  a young 
gentleman  whose  countenance  and  general  expres- 
sion pleased  him  very  much.  Addressing  him  in 
Latin,  he  asked  the  young  man  who  he  was,  and 
whither  he  was  going.  In  reply,  the  youthful 
traveller  said,  in  the  same  tongue,  that  he  was  from 
Holland,  and  was  on  his  way  to  Paris,  where  he  in- 
tended to  seek  his  fortune.  As  the  conversation 


The  Ven.  J.  B.  De  La  Salle . 


143 


proceeded,  M.  de  La  Salle  perceived  with  sorrow 
that  his  companion  was  a victim  of  the  Calvinistic 
heresy.  He  so  far  won  the  confidence  of  the 
young  gentleman,  that  they  agreed  to  finish  the 
journey  together.  M.  de  La  Salle  paid  all  ex- 
penses on  the  way.  As  the  young  man  had  no 
fixed  place  of  residence,  M.  de  La  Salle  offered  him 
a safe  harbor,  for  the  time  being,  at  Vaugirard. 
There  he  endeavored  to  bring  his  guest  to  a sense 
of  his  errors;  but,  for  a time,  his  efforts  were  vain. 
Having  exhausted  arguments,  he  had  recourse  to 
prayer  and  mortification,  and  in  the  course  of  a few 
weeks  had  the  happiness  of  presenting  the  young 
man  for  baptism  to  the  pastor  of  Vaugirard.  Upon 
examining  him,  the  father  found  him  thoroughly 
instructed.  After  some  delay  in  the  capital,  the  con- 
vert returned  to  his  home,  bringing  with  him  the 
warmest  affection  for  his  protector.  Upon  learn- 
ing of  his  conversion,  his  parents  and  friends 
expressed  great  dissatisfaction  ; but  they  were  no 
more  able  to  resist  his  arguments,  supported  by 
fervent  prayer,  than  he  had  been  able  to  refuse 
his  assent  to  the  words  of  M.  de  La  Salle.”  What 
was  the  Venerable’s  delight  upon  learning  that  his 
young  neophyte  not  only  persevered  in  his  own 
good  disposition,  but  had,  moreover,  brought  his 
parents  and  friends  into  the  bosom  of  the  one,  holy, 
Catholic  and  Apostolic  Church  ! Thus  did  this  holy 
man  do  good  wherever  he  went.  His  great  mind,  that 
could  accommodate  itself  to  the  limited  intelligence 
of  children,  was,  at  the  same  time,  adequate  to 
command  the  respect  of  trained  intellectual  athletes. 


144 


The  Life  and  Work  of 


The  Venerable  de  La  Salle  availed  himself  of  the 
leisure  at  his  command  at  Vaugirard,  to  revise  the 
rules  of  his  infant  society.  According  to  the  holy 
practice  of  all  the  saints,  founders  of  religious 
orders,  he  had  recourse  to  prayer.*  He  implored 
the  lights  of  the  Holy  Ghost,  and  begged  the 
assistance  of  his  powerful  protectress,  the  Mother 
of  God.f  To  this  he  added  the  most  extraordinary 
fasts  and  macerations,^  that  heaven  might  inspire 
him  with  the  proper  spirit.  When  the  fruits  of  his 
vigils  and  his  fasts  were  complete,  he  submitted 
them  to  the  Brothers  assembled  in  annual  retreat. 
“ He  had  them  publicly  read,  and  each  one  was  free 
to  make  his  remarks.  Availing  themselves  of  this 
privilege,  some  Brothers  complained  of  the  extreme 
severity  of  certain  chapters.  The  Venerable  relig- 
ious legislator  replied  that  he  would  submit  the 
points  in  question  to  the  decision  of  three  distin- 
guished spiritual  directors,  then  well  known  in 
Paris.  The  Brothers  accepted  this  proposition. 
Thus  the  rules  were  prepared,  such  as  the}7  exist 
at  the  present  day.”§ 

The  Venerable  de  La  Salle  met  with  a severe  loss 
for  his  society  at  this  time,  in  the  person  of  Mgr. 
de  Harlay,  who  was  suddenly  called  away  by  a 
stroke  of  apoplexy.  There  was  a general  desire 
expressed  that  the  polished  and  pious  Fenelon 
should  succeed  him.  Had  this  taken  place,  the 
Venerable,  who  already,  at  St.  Sulpice,  had  known 
the  author  of  “ Letters  on  the  Education  of  Daugh- 

* F.  Lucard,  p.  80.  t Vol.  i,  p.  288  ; ibid.,  p.  289. 

t P.  Montis,  p.  84.  $ Maillefer,  “Vie  M.  de  La  Salle/ ’ pp.  76,  77. 


The  Ven.  J.  B.  De  La  Salle . 


MS 


ters,”  would  have  had  a warm  friend  and  powerful 
protector  ; but  the  adviser  of  Madame  de  Maintenon 
had  already  been  raised  to  the  See  of  Cambrai,  and 
Mgr.  de  Noailles,  Bishop  of  Chalons  sur  Marne, 
was  selected  as  incumbent  for  the  capital.  Though 
Mgr.  de  Harlay  had  directed  the  affairs  of  the  arch- 
diocese with  great  ability,  his  natural  kindness  of 
heart  had  led  him  to  be  too  lenient  in  some  mat- 
ters: these  Mgr.  de  Noailles  felt  obliged  to  correct. 
During  this  change  of  pastors  the  Venerable  de  La 
Salle  took  no  part  in  the  discussions  which  were 
held  as  to  the  respective  merits  of  candidates.  His 
only  desire  was  to  see  a worthy  successor  to  Mgr. 
de  Harlay,  and  such  he  hoped  would  be  found  in 
Louis  Antoine  de  Noailles. 

“ At  this  time  the  Abbe  de  La  Salle  and  his  insti- 
tute enjoyed  comparative  tranquillity  ; but  in  1696 
contradictions  were  renewed.  Cardinal  de  Noailles 
applied  himself  to  correct  certain  abuses ; among 
others  the  multiplicity  of  private  chapels.”  * “ Not 

only  every  community,  but  every  person  of  suffi- 
cient means,  endeavored  to  have  a private  chapel, 
in  which  the  holy  sacrifice  might  be  offered  up;  so 
that  the  parish  churches  were  almost  deserted,  01 
at  least  only  the  middle  and  lower  classes  assisted 
at  the  public  services.  Those  who  should  have, 
been  present,  to  give  good  example  by  their  influ-j 
ence,  were  absent.  Divine  service  should  be  offered^ 
publicly,  that  no  irregularities  may  creep  in,  and 
that  all  the  parishioners,  assembled  under  the  eye 

* “ Vie  de  M.  de  La  Salle,”  by  a Member  of  the  University,  p.  68. 

7 


146 


The  Life  and  Work  of 


of  their  pastor,  may  encourage  one  another,  and 
receive  the  advice  which  the  Church  may  deem 
necessary  to  give/’  * Mgr.  de  Noailles,  therefore, 
interdicted  the  continuance  of  these  private  chapels. 
“In  his  novitiate  of  Vaugirard,  the  Venerable,  to 
celebrate  Mass,  was  obliged  to  take  his  novices  to 
the  next  house,  in  which  a wealthy  friend  gave  him 
the  use  of  his  private  altar.  This  chapel  was  inter- 
dicted like  the  others,  and  M.  de  La  Salle  found 
himself  constrained  to  take  his  disciples  to  the 
parochial  church,  which  was  at  a great  distance, 
and  without  beaten  paths  in  winter.  Besides,  the 
populace  crowded  into  Paris  early  1,1  the  morning, 
on  festivals  ; and  the  indecent  and  worldly  spect- 
acles which  met  the  eyes  of  the  young  Brothers  or 
postulants,  could  have  no  other  than  a very  per- 
nicious effect  upon  them.  This  last  consideration 
made  a deep  impression  upon  the  holy  man : he 
spoke  to  the  archbishop,  who,  hearing  his  reason, 
and  being  already  favorably  disposed  toward  his 
society,  gave  him  the  desired  dispensation  to  cele- 
brate Mass,  and  to  give  benediction  of  the  Most 
Blessed  Sacrament,  in  his  novitiate.  Moreover,  he 
gave  him  a written  renewal  of  the  verbal  approba- 
tion with  which  Mgr.  de  Harlay  had  favored  his 
community.”  f The  Venerab]e  de  La  Salle  imme- 
diately erected  a modest  chapel  in  the  most  respect- 
able part  of  the  house  ; he  personally  helped  to  carrv 
the  materials  to  construct  the  various  parts  of  the 
altar;  but  “the  joy  which  the  Brothers  and  their 
Founder  felt  at  the  concession  which  had  been  made 


* Ravelet,  r>p.  213,  2 4. 

t “ Vie  de  M.  de  La  Salle,”  by  a Member  of  the  University,  pp,  68,69. 


The  Ven.  J.  B.  De  La  Salle . 


147 


them,  was  soon  disturbed  by  the  efforts  of  the  pas- 
tor of  Vaugirard,  hitherto  a warm  friend  of  M.  de  La 
Salle,  to  oblige  them  to  assist  at  the  public  services. 
4 I can  never  consent,’  said  he,  ‘ to  be  separated  from 
religious  who  are  so  great  a source  of  edification 
for  my  parish.’  ” * The  Venerable  de  La  Salle,  who 
always  sought  to  deserve  the  blessing  promised  to 
the  meek,  endeavored  to  reason  with  the  good  pas- 
tor, and  as  a compromise,  says  Abbe  de  Montis, 
“promised  that  he  and  his  community  would  go 
the  first  Thursday  of  each  month,  and  sing  a solemn 
Mass  in  honor  of  the  Most  Blessed  Sacrament. ”f 
After  some  time  a complete  understanding  was 
arrived  at,  and  the  curate  of  Vaugirard  admitted 
that  the  Venerable  de  La  Salle  was  right  in  insisting 
that  his  children  should  be  kept  in  the  solitude  and 
retreat  so  strongly  urged  upon  all  novices  by  Clem- 
ent VIII.  The  young  Brothers  also  went  to  the 
parochial  church  on  the  feast  of  St.  Lambert,  the 
patron  of  the  parish.  The  best  proof  that  these  two 
ecclesiastics  were  in  harmony,  is  found  in  the  fact 
that,  at  the  request  of  the  Venerable  de  La  Salle, 
Mgr.  de  Noailles  deputed  the  pastor  of  Vaugirard 
to  bless  the  new  chapel.  It  was  opened  March 
27th,  16974 

“ It  is  not  easy  to  imagine  how  the  Venerable  de 
La  Salle  could  meet  the  expenses  connected  with 
such  works  of  charity  and  zeal.  It  is  true  that  he 
found  several  pious  and  wealthy  persons  whose 
pleasure  it  was  to  assist  him,  yet  he  was  so  reserved 
about  his  personal  wants  that  only  such  as  could 

* F.  Lucard,  p.  82.  f De  Montis,  p.  90.  { F.  Lucard,  p.  S3. 


148 


The  Life  and  Work  of 


not  be  concealed  came  to  the  knowledge  of  his 
patrons.  Some  of  the  Brothers,  however,  who  did 
not  think  it  necessary  to  be  as  mortified  as  their 
Founder,  occasionally  made  known  the  extreme 
poverty  of  their  establishment;  and  thus  they  were 
provided  with  the  few  comforts  of  life  which  were 
allowed  them.  M.  de  La  Salle,  who  placed  all  his 
confidence  in  Providence,  rejected  such  diffidence, 
and  preferred  his  state  of  poverty  to  all  the  abun- 
dance of  the  earth.  Nevertheless,  God,  who  always 
cares  for  those  who  rely  upon  Him,  did  not  permit 
him  to  be  deprived  of  the  merit  of  his  faith,  or  his 
hope  to  be  confounded  ; for,  while  he  was  in  extreme 
indigence,  he  found  a powerful  ally  in  the  person  of 
M.  de  la  Chetardie,  who  had  succeeded  M.  Baudrand 
as  parish  priest  of  St.  Sulpice.  This  new  pastor’s 
first  care  was  to  determine  the  condition  of  the  poor 
in  his  parish  : how  could  the  Venerable  Founder  and 
his  children  escape  when  such  a census  was  taken? 
M.  de  La  Chetardie  knew  the  great  utility  of  the 
society,  and  desired  to  perpetuate  the  good  work. 
He  visited  the  schools,  which  he  found  filled  to  re- 
pletion ; he  admired  the  order  and  regularity  reign- 
ing therein ; everything  was  done  in  the  most  satis- 
factory manner.  From  that  moment  the  Brothers 
and  their  labors  were  the  special  objects  of  the 
new  pastor’s  solicitude.  He  was  so  attentive  to  his 
duty  in  this  respect,  that  he  seemed  to  place  it  first 
among  his  pleasures,  and  everywhere  among  his 
obligations.  Each  month  he  visited  the  schools, 
examined  the  pupils,  distributed  recompenses  to  the 
deserving,  and  encouraged  the  Brothers  by  every 


The  Ven . J.  B . De  La  Salle . 


149 


means  in  his  power.  Thus  a close  friendship  was 
established  between  the  pastor  and  the  Venerable 
de  La  Salle, — a friendship  which  produced  imme- 
diate results  in  favor  of  the  new  institute.”  * 

“The  reputation  of  the  society  continued  to  spread 
with  such  rapidity,”  says  an  anonymous  biographer, f 
that,  though  poverty  was  its  chief  riches,  and  morti- 
fication its  only  pleasure,  the  number  of  novices 
became  so  considerable,  that  Vaugirard  could  not 
accommodate  them.” 

“M.  de  La  Chetardie  determined  to  transfer  the 
novitiate  to  his  parish,  that  he  might  have  their  good 
example  continually  before  him.  M.  de  La  Salle, 
who  referred  all  things  to  God,  believed  that  this 
change  was  in  the  order  of  His  designs,  and  might 
contribute  to  His  greater  honor.  He  acceded  to 
the  wishes  of  the  pastor  of  St.  Sulpice,  though  he 
had  not  yet  been  told  whence  would  come  the  large 
amount  required  to  meet  the  expenses  of  a new 
establishment.  M.  de  La  Chetardie  agreed  to 
furnish  all.  He  secured  a spacious  dwelling,  which, 
in  1638,  had  served  as  a convent  for  the  Sisters  of 
Notre  Dame  des  Vertns.  When  all  was  ready,  the 
novices  were  transferred  to  their  new  and  more 
commodious  home.  It  was  never  seen  better  than 
on  that  occasion  how  simply  and  economically  the 
Venerable  and  his  children  had  lived.  The  furni- 
ture was  so  common  and  so  small  in  quantity,  that 
it  was  difficult  to  conceive  how  so  many  persons  had 
managed  to  do  with  so  little.  The  pastor  generally 

* P&re  Maillefer,  “ Vie  de  M.  de  La  Salle,”  pp.  83,  84. 

t A Member  of  the  University,  “Vie  de  M.  de  La  Salle,”  p.  7°* 


i5° 


The  Life  and  Work  of 


supplied  what  was  wanting,  and  added  to  the  joy  of 
the  occasion  by  enabling  M.  de  La  Salle  to  open  a 
beautiful  chapel.  In  the  house  there  was  an  oratory, 
which  for  y ears  had  not  served  its  original  purpose. 
It  was  small,  but  means  were  found  to  add  an  ad- 
joining apartment.  When  all  was  prepared,  M.  de 
La  Salle  requested  the  Bishop  of  Chartres,  who  was 
then  in  Paris,  to  bless  the  new  chapel.  It  was 
dedicated  to  St.  Cassian.  This  saint  was  a school- 
master ; he  had  refused  to  worship  the  gods  of  the 
pagans,  and  in  consequence  was  condemned  to  be 
stabbed  to  death  by  his  pupils  with  their  styluses 
and  knives.  It  will  easily  be  perceived  why  the 
Venerable  de  La  Salle  selected  the  saint  as  one  of 
the  patrons  of  his  society/’* 

In  the  same  year  two  schools  were  opened  through 
the  zealous  efforts  of  M.  de  La  Chetardie : one  in 
Rue  Placide ; the  other,  in  Rue  des  Fosses — Mon- 
sieur-le-Prince.  The  first  was  no  sooner  started 
than  it  was  so  crowded  with  children  of  all  classes, 
that  the  second  was  needed.  Six  Brothers  were  un- 
able to  meet  the  requirements  of  the  former,  which 
continued  to  prosper.  The  projectors  of  the  second 
patronized  it  liberally ; but  after  their  death,  sub- 
scriptions failing,  it  was  closed.  M.  de  le  Chetardie 
not  only  visited  the  schools  himself,  he  also  took 
pride  in  bringing  others  to  be  witnesses  of  the  regu- 
larity, peace  and  application  that  reigned  in  them. 
Nor  would  he  content  himself  on  such  occasions 
with  merely  looking  on  ; he  examined  the  pupils  ; he 
spoke  words  of  encouragement  to  them  ; he  dilated 


P&re  Maillefer,  pp.  84,  85. 


The  Ven . j . B.  De  La  Salle . 


I5i 

upon  the  great  good  the  Brothers  were  doing. 
Once  he  took  Madame  Voisin,  a great  patroness  of 
the  school,  to  see  it  working.  She  was  struck  with 
the  discipline  of  the  classes ; she  noticed  the  beam- 
ing countenances  of  the  children  ; she  observed 
the  alacrity  and  content  with  which  the  Brothers 
labored  to  instruct  them.  The  good  pastor  saw 
how  touched  she  was  with  all  she  witnessed.  He, 
too,  became  moved,  and  exclaimed  to  the  Venerable 
Founder : “ Ah!  M.  de  La  Salle,  what  a great 
work  ! Where  would  all  these  children  be  to-day 
if  they  were  not  gathered  together  in  this  place? 
We  would  see  them  roaming  the  streets,  corrupting 
one  another,  and  living  in  ignorance  of  every  prim 
ciple  of  morality  and  religion.  What  a work  !”  said 
he  with  still  greater  emotion.  “ What  an  admirable 
work!”  Is  not  this  the  feeling  of  every  pastor 
visiting  his  parochial  school,  when  it  is  under  the 
management  of  religious  teachers,  be  they  Christian 
Brothers  or  others  with  a kindred  object?  As  for 
Madame  Voisin,  that  visit  formed  an  epoch  in  her 
life.  She  never  forgot  it.  Ever  after,  she  took  the 
deepest  interest  in  the  school;  she  used  to  watch 
the  children  walking  in  procession  to  the  parish 
Church  ; and  when  a drought  occurred  some  time 
subsequently,  she  had  a small  loaf  of  bread  distrib- 
uted to  each  child  in  the  school. 

But  to  have  friends  is  also  to  have  enemies. 
Therefore,  it  is  not  to  be  expected  that  so  much 
good  was  to  continue  without  opposition.  M. 
Compagnon  had  not  forgotten  the  humiliation  to 
which  his  intrigues  had  exposed  him.  No  longer 


The  Life  and  Work  of 


152 

able  to  blacken  the  character  of  M.  de  La  Salle  with 
the  clergy,  he  addressed  himself  to  the  writing- 
masters,  and  gave  them  to  understand  that  the  Broth- 
ers were  not  only  powerful,  but  dangerous  rivals, 
who,  if  left  unmolested,  would  soon  destroy  their 
profession.  He  suggested  that,  since  the  Brothers 
took  children  who  were  not  poor,  they  could  not 
claim  the  privileges  attached  to  “ charity  schools/’ 

These  writing-masters — maitres-e'criva ins — were  a 
guild  of  teachers,  who  pretended  to  have  the  ex- 
clusive privilege  of  teaching  writing.  They  had 
their  special  rules,  which  had  been  approved.  These 
rules  exacted  a very  high  standard  of  proficiency 
in  the  branches  the  members  were  to  teach,  and 
this  fact  gave  them  influence.  But  the  day  of  their 
usefulness  had  long  past;  they  had  grown  into  an 
insolent  monopoly.  Seeing  that  the  Brothers  taught 
the  same  branches  as  they,  and  with  great  success, 
they  naturally  looked  upon  them  as  rivals  who 
should,  at  any  cost,  be  removed.  The  establish- 
ments so  far  founded  by  the  Venerable  de  La  Salle 
in  Paris  were  strictly  parish  schools,  and  did  not 
depend  upon  the  city  authorities;  moreover,  they 
were  open  to  all, rich  or  poor,  who  wished  to  avail 
themselves  of  the  advantages  they  offered. 

The  writing-masters  received  M.  Compagnon’s 
suggestions  with  marked  satisfaction.  Throwing 
aside  the  mask  of  friendship  or  neutrality  they  had 
hitherto  worn,  they  assailed  the  school  in  Rue  du 
Bac,  chased  the  scholars,  and  seized  the  school 
furniture,  which  they  triumphantly  carried  away. 
Far  from  blaming  them,  the  officer  to  whom 


The  Ven.  J.  B.  De  La  Salle . 


153 


appeal  was  made,  gave  a verdict  in  their  favor. 
But  the  “iron  will”  which  M.  Droz,  of  the  French 
Academy,  says  was  the  distinctive  feature  of 
M.  de  La  Salle,  here  manifested  itself.  Strong, 
because  he  had  justice  on  his  side,  and  encouraged 
by  M.  de  La  Chetardie,  he  appealed  to  parliament. 
On  the  eve  of  the  day  upon  which  his  argument 
was  to  be  heard,  the  Venerable,  with  his  disciples, 
made  a pilgrimage  to  one  of  the  most  venerated 
sanctuaries  of  the  Most  Blessed  Virgin,  to  solicit 
the  powerful  protection  of  this  benign  Queen. 
The  day  following,  the  case  was  heard.  Unwilling 
to  risk  the  result  in  other  hands,  and  free  from  all 
false  modesty,  the  Venerable  de  La  Salle  pleaded 
himself,  and  with  such  eloquence  and  logic,  that 
the  decision  of  the  subordinate  officer  was  reversed. 
The  Brothers  were  allowed  to  proceed  in  their  good 
work.  Then,  as  later,  it  might  be  said  of  them 
what  Ravelet  has  written:  “They  asked  no  mono- 
poly, not  even  that  of  doing  good,”  but  they  ex- 
pected to  be  left  in  the  peaceful  pursuit  of  a work 
which  had  charity  and  justice  in  its  favor. 

The  success  which  attended  the  new  school  of 
St.  Placide,  again  aroused  the  ire  of  the  writing- 
masters  ; they  caused  its  classes  to  be  closed  for 
three  months.  Again  the  man  of  peace  and  good- 
will to  all  is  compelled  to  go  to  court.  When  the  day 
of  trial  came,  he  was  barely  able  to  leave  his  sick- 
room to  plead  the  cause  so  dear  to  his  heart.  The  im- 
portance of  the  case  gave  him  unexpected  strength  ; 
before  his  logic  and  earnestness  the  quibbles  of 
the  writing-masters  vanished.  Again  opened,  the 


154 


The  Life  and  Work  of 


school  became,  more  than  ever,  the  favorite  resort 
of  M.  de  La  Chetardie,  who  took  pleasure  in  bring- 
ing with  him  the  many  eminent  personages  whom 
he  had  interested  in  the  enterprise. 

Madame  de  Maintenon  could  not  have  been  an 
uninterested  witness  of  alLthese  proceedings.  Her 
charity  was  too  far-seeing  for  them  to  escape  her 
notice.  We  even  have  reason  to  believe  “ that  she 
induced  Louis  XIV  to  interest  himself  in  the  schools 
taught  by  the  new  society.”  “ The  Brothers,”  says 
F.  Lucard,  “ were  frequently  the  object  of  this  great 
king’s  generosity.”  * 

The  training-school  established  by  the  Venerable 
de  La  Salle  had  obtained  but  partial  success.  He 
ardently  desired  to  establish  one  on  a firmer  basis. 
Soon  the  opportunity  presented  itself.  Struck  by 
the  excellent  results  obtained  by  the  disciples  of 
M.  de  La  Salle,  the  pastor  of  St.  Hippolyte  desired 
to  secure  their  services.  After  consultation  with 
the  Founder,  it  was  agreed  to  establish  a training- 
school  in  this  parish.  One  of  the  pastor’s  friends 
gave  him  a suitable  house  ; another  offered  an  annual 
sum  with  which  to  support  the  students;  other 
well-disposed  persons  wished  to  join  in  the  good 
work  ; the  pastor  agreed  to  pay  the  teachers,  and  to 
procure  the  furniture.  The  normal-school  was  soon 
opened.  The  Venerable  Founder  was  resolved  to 
regulate  it  according  to  the  dictates  of  his  genius. 
Now  that  he  could  have  it  under  his  own  super- 
vision, he  was  going  to  make  it  conform  to  the  ideal 
in  his  mind.  The  school  was  the  conception  of  his 

* F.  Lucard,  “Vie  de  M.  de  La  Salle,”  p.  89. 


The  Ven.  J.  B.  De  La  Salle. 


155 


brain ; only  he  could  realize  the  design  he  had 
formed.  He  began  with  basing  the  admission  of 
the  young  men  upon  a severe  examination.  None 
were  received  except  such  as  came  to  him  with  the 
approbation  of  their  pastors,  with  acquired  habits  of 
order,  and  possessed  of  sufficient  mental  capacity.* 
Writing  on  the  subject,  the  originator  said:  “ The 
house  which  these  young  men  occupy  is  called  a 
seminary.  They  remain  a certain  number  of  years, 
till  they  have  acquired  not  only  piety,  but  likewise 
the  instruction  needed  for  their  employment.  They 
are  instructed  and  fed.  and  their  washing  is  furnished 
gratuitously.  Afterward  they  are  sent  into  villages 
or  districts,  where  they  act  as  teachers.  When  they 
are  thus  placed,  they  have  no  longer  any  relations 
with  the  institute,  save  such  as  friendship  or  grati- 
tude may  suggest.  Nevertheless,  they  are  received 
to  make  retreats.  Their  dress  is  the  same  as  that 
usually  worn  in  society,  but  it  is  black,  and  they 
are  distinguished  from  other  laymen  by  the  rabat, 
and  their  hair  is  somewhat  shorter.”  j*  A parochial 
school  was  attached  to  this  establishment,  that  the 
poor  might  not  be  deprived  of  the  advantages  of 
religious  education.  The  normal  students  taught 
in  this  parochial  school,  under  the  supervision  of 
an  experienced  Brother,  and  thus  prepared  them- 
selves for  their  future  labors. 

It  will  be  surprising  to  many  to  learn  that  the 
programme  of  obligatory  studies  prepared  by  M. 
de  La  Salle,  in  1697,  equal  in  extent  to  that  pro- 

* F.  Lucard,  “ Vie  de  M.  de  La  Salle,”  p.  89. 

t Arch,  of  the  Regime. 


1 56 


The  Life  and  Work  of 


mulgated  as  law  by  France,  in  1851.  But  such  is 
the  fact ; we  are  not  inventing,  we  are  only  narrat- 
ing. Both  are  matters  of  history ; let  us  compare 
them.  The  course  of  1851  runs  as  follows:  religious 
and  moral  instruction , reading,  writing,  elements  of 
the  French  language,  arithmetic,  system  of  legal 
weights  and  measures,  and  religious  music.  This 
course,  coming  a century  and  a half  after  that  of 
1697,  has  had  the  experience  of  all  that  time  to 
perfect  it,  and  yet  it  has  not  added  a single  item  to 
that  laid  down  by  the  Venerable  de  La  Salle  for 
his  normal-school  of  St.  Hippolyte.  It  included: 
catechism,  reading,  writing  (which  in  those  days 
included  orthography,  elements  of  the  French  lan- 
guage, and  the  knowledge  of  accounts),  arithmetic, 
the  system  of  weights  and  measures  in  u$e,  and, 
finally,  plain  chant.  The  Venerable  de  La  Salle  took 
special  pride  in  this  last  branch,  and  with  no  slight 
pleasure  did  he  write  to  a friend  : “ The  students 
in  our  seminary  learn  to  sing  perfectly.”  St.  Paul’s, 
London,  Trinity  Church  and  the  Paulist  Fathers  in 
New  York,  and  many  others,  who  have  done  well  in 
establishing  ecclesiastical  singing-schools,  are  repeat- 
ing what  was  a success  nearly  two  hundred  years 
ago.  We  admire  their  success;  we  may  rest  as- 
sured that  those  conducted  by  La  Salle  were  equally 
admirable.  He  was  not  given  to  boasting,  and 
he  was  a good  judge  ; for  we  have  seen  that  his  own 
musical  tastes  had  been  cultivated  in  his  younger 
days.  The  pupil  and  successor  of  M.  Bourdoise, 
a most  competent  person  to  form  an  opinion  on  the 
subject,  bears  this  testimony  to  the  young  men 


The  Ven.  J.  B.  De  La  Salle. 


157 


formed  for  teachers  : — “ M.  de  La  Salle/’  he  writes, 
“ has  been  so  good  as  to  educate  four  young  men 
for  me.  They  went  forth  from  him  so  well  formed 
and  so  zealous,  that,  if  they  had  received  proper 
encouragement,  and  the  good  dispositions  with 
which  he  inspired  them  had  been  cultivated,  they 
might  have  established  a community  that  would 
have  proved  most  useful  in  the  provinces.”*  We 
can  form  some  conception  of  the  proficiency  of  these 
young  men  when  we  remember  that  they  attended 
the  normal-school,  not  for  a few  months,  or  even  a 
single  year, — as  is  so  frequently  the  case  in  modern 
institutions  bearing  the  name, — but  for  years  ; and 
the  Venerable  Founder,  when  speaking  on  the  sub- 
ject, seems  to  think  even  that  not  sufficient  time: 
“ The  students,”  he  says,  “remain  there  but  a few 
years.”  * The  parochial  schools  taught  by  the 
Brothers  reached  a proportionately  elevated  stand- 
ard. Ravelet  says  of  them,  some  years  later: 
“ Boys  who  had  spent  two  or  three  years  with  the 
Brothers  of  1720,  were  able  to  prepare  a deed,  or 
to  draw  up  a contract.  How  many  college  graduates 
of  the  present  day  can  do  as  much  f”  The  age  was  not 
accustomed  to  see  educational  work  so  thoroughly 
and  efficiently  done.  La  Salle  was  already  spoken 
of  as  one  of  the  greatest  educators  in  France.  His 
schools  attracted  the  attention  of  princes  in  Church 
and  State.  One  of  the  greatest  marks  of  the  esteem 
in  which  he  was  held,  is  furnished  in  the  history  of 
the  establishment  of  his  first  boarding-school. 

* Letter  of  the  Director  of  St.  Nicholas-des-Chardonnet  to  Brother 
Barth£lemy.  t u Les  eleves  rCy  demeurent  que  quelques  annees 

MS.  in  Arch,  of  the  Regime. 


i58 


The  Life  and  Work  of 


CHAPTER  V. 

The  Venerable’s  Friends. — Louis  XIV  and  the  Irish  Exiles. — M.  de  La 
Salle  opens  a Boarding-School. — Gratitude  of  James  II. — Memorial  of 
the  Clergy  of  Chartres  to  their  Bishop. — Religious  Orders  true  Repub- 
lics.— Mgr.  des  Marais  and  the  Jansenists. — The  Venerable  visits  his 
Communities. — His  Reception  in  Chartres. — The  Bishop  offers  to 
secure  Letters-Patent  for  the  Society. — The  Venerable  declines.  — His 
Forethought. — He  changes  the  Method  of  teaching  Reading. — Morti- 
fications practised  by  the  Brothers  in  Chartres. 

That  which  was  an  object  of  admiration  to  others 
seemed  to  La  Salle  something  ordinary.  He  and 
his  Brothers  had  only  done  their  duty.  That  fact 
interested  him  most.  He  did  as  he  knew  how : he 
could  not  have  done  otherwise.  It  is  ever  so  with 
genius.  It  embodies  an  idea  in  a poem  or  in  action  ; 
the  world  applauds  ; it  recognizes  a new  power  upon 
earth ; but  the  genius  is  surprised  ; he  did  not  mean 
to  be  great,  he  only  did  as  it  was  given  him  to  do; 
if  he  possesses  virtue  and  modesty,  he  shrinks  from 
the  fame  that  is  thrust  upon  him.  So  it  was  with 
La  Salle.  He  found  himself  the  centre  of  an  ever- 
widening  circle  of  admiration,  and  it  brought  him 
confusion.  But  the  greater  the  efforts  made  by  him 
to  remain  hidden  from  the  world  and  its  praises, 
the  higher  he  found  himself  in  the  estimation  of 
his  ecclesiastical  superiors,  and  of  all  appreciative 
persons  who  learned  of  his  virtues,  as  a priest,  a 
spiritual  director,  and  an  educator.  M.  de  La  Che- 
tardie,  who  had  so  many  opportunities  to  judge  of 


The  Ven . J.  B . De  La  Salle . 159 

his  worth,  never  tired  speaking  of  him  to  his  friends. 
An  opportunity  presented  itself  in  which  he  was 
enabled  to  give  M.  de  La  Salle  an  introduction  and 
a recommendation  that  were  of  great  service  to  the 
institute.  One  of  the  greatest  glories  of  the  reign 
of  Louis  XIV  is  the  princely  manner  in  which  he 
treated  the  exiled  king,  James  II,  after  the  battle  of 
the  Boyne.  Among  those  who  followed  the  dethron- 
ed king  into  his  retreat  were  several  noblemen,  who 
sought  in  Catholic  France  that  freedom  of  religious 
worship  they  were  deprived  of  in  their  native  land, 
and  who  preferred  to  cling  to  the  fallen  fortunes  of 
their  rightful  sovereign,  rather  than  sacrifice  their 
faith  for  the  favor  of  the  new  ruler.  Their  children 
were  to  be  provided  for.  The  occasion  sufficed  to 
suggest  to  Louis  XIV  the  course  to  pursue.  He 
acted  with  all  the  delicacy  that  was  inherent  in  his 
noble  nature.  The  daughters  he  placed  in  the  con- 
vent of  the  Nuns  of  St.  Thomas.  He  might  have 
given  the  sons  positions  in  the  army,  but  this 
would  have  been  only  partially  to  do  his  duty  by 
them.  They  were  in  a strange  country,  unacquainted 
with,  its  habits  and  manners,  and  only  imperfectly, 
if  at  all,  knowing  its  language.  They  required  to 
be  polished  and  instructed,  and  made  presentable 
to  society  and  the  court.  But  who  is  competent 
to  fulfil  this  important  task  in  a manner  worthy 
of  France  and  royalty  ? These  fifty  youths  must  be 
placed  in  the  hands  of  none  but  the  best  educators 
in  the  land.  The  king  consults  Cardinal  de  Noailles 
upon  the  selection  ; the  cardinal  makes  inquiries  ; 
he  especially  relies  upon  M.  de  La  Chetardie  to  find 


160  The  Life  and  Work  of 

the  proper  persons.  “ The  pastor  of  St.  Sulpice,” 
says  Ravelet,  “ knew  no  one  who  could  better  as- 
sume the  responsibility  of  educating  these  youths 
than  M.  de  La  Salle.  The  servant  of  God  was 
therefore,  requested  to  admit  them  into  his  own 
house,  and  the  Venerable,  who  never  refused  to 
accomplish  the  good  presented  to  his  zeal,  hastened 
to  open  a boarding-school/'  This  act  did  honor 
to  the  judgment  of  M.  de  La  Chetardie,  at  the  same 
time  that  it  did  honor  to  La  Salle.  “ It  was,"  says 
Garreau,  “a  mark  of  confidence  that  did  great  honor 
to  the  venerable  man;  it  was  rendering  generous 
testimony  to  the  regularity  that  reigned  in  his 
seminary/’  * It  was  another  occasion  for  doing  a 
great  good,  and  promoting  the  glory  of  God  : for  this 
reason  it  was  not  to  be  let  slip.  Accordingly,  La 
Salle  received  these  hopeful  young  Irishmen  with 
joy,  and  cared  for  them  with  a truly  fatherly  love,  f 
It  is  of  the  utmost  importance  to  understand  that  in 
the  present  instance  the  man  of  God  was  sacrific- 
ing no  jot  or  tittle  of  principle  in  taking  charge  of 
these  young  men.  “ The  object  pursued  by  the  In- 
stitute of  the  Brothers  of  the  Christian  Schools,” 
says  a competent  authority  on  this  point,  “ was  not 
exclusively  the  direction  of  free  schools.  The  zeal- 
ous Founder  already  had  occasion  to  make  known 
his  real  intentions  in  regard  to  this  matter ; he  had 
created  a preparatory  novitiate ; he  had  established 
four  normal-schools,  and  he  had  directed  the  school 
of  technology  of  St.  Sulpice/’ £ The  proposition 

* P&ie  Garreau,  vol.  ii,  pp.  19,  20.  t P.  Jos.  Aloys  Krebs, 

“Leben,”  § 105.  t In  the  narrative  we  have  deemed  proper  to 

pursue,  this  school  of  technology  is  mentioned  later. 


The  Ven . -j.  B.  De  La  Salle . 


161 


made  by  the  archbishop  was  for  him  an  invitation 
from  Providence  to  walk  in  the  logical  and  sure  path 
that  he  had  traced  out  for  himself,  in  order  to  dif- 
fuse the  benefits  of  a Christian  education  among  a 
greater  number  of  families.  As  soon  as  Notre-Dame- 
des-Vertus  was  prepared  for  their  accommodation, 
Louis  XIV  sent  these  noble  strangers  to  him,  re- 
commending them  to  his  solicitude.*  There  was 
no  need  of  such  a recommendation.  It  sufficed 
that  La  Salle  had  consented  to  take  charge  of  them. 
All  the  rest  would  follow.  With  him,  to  know  his 
duty  was  to  perform  it  at  every  risk;  and  .therefore 
Maillefer,  a relative  of  the  Venerable,  and  intimately 
acquainted  with  the  history  of  this  important  move- 
ment in  his  life,  tells  us  : “ He  lodged  these  young 
gentlemen  in  his  own  house,  and  took  particular 
care  of  their  education.  He  selected  Brothers  to  zvatch 
over  them , and  to  give  them  all  the  instruction  suited 
to  their  age  and  their  position  in  society,  so  that,  in  a 
short  while,  they  were  able  to  fill  the  various  offices 
to  which  they  were  appointed/’  f This  is  a valuabe 
piece  of  testimony  ; it  contradicts  a popular  version 
given  by  later  biographers,  not  at  all  in  keeping 
with  La  Salle’s  character.  By  them  we  are  told 
that,  not  satisfied  with  intrusting  them  to  any  of  the 
Brothers,  he  took  sole  charge  of  them  himself4 

* “Vie  de  M.  de  La  Salle/’  t.  i,  p.  137,  2me  edition.  t Ibid.,  p.  89.- 

t This  is  the  veision  of  it  put  in  the  popular  life,  in  German,  by  P. 
Jos.  Aloys  Krebs.  His  words  are  : “ Nicht  zitfrieden  daviit,  einem  eig- 
enen  Bruder  diese  kleine  Gemeinde  anve?  traut  zu  haben , wollte  er  sick 
auch  noch  selbst  mit  ihrvr  Erziehung  beschaftigen .”  “ Leben,”  drittes 

Buch,  4tes  kap.,  $ 105.  And  the  English  version,  based  upon  Garreau, 
says  : “Through  respect  for  the  persons  who  confided  to  him  these  exiles, 
he  charged  himself,  in  a great  measure,  with  their  education.”  “Life,” 
c.  vi,  p.  95. 


1 62  The  Life  and  Work  of 

To  give  these  fifty  youths  all  the  accomplishments 
required,  would  have  absorbed  his  whole  attention. 
And,  in  the  meantime,  who  would  foster  the  young 
society,  and  guard  its  interests?  Under  the  circum- 
stances, the  zealous  Founder  could  in  no  sense  be 
justified  in  abandoning  the  care  of  his  order,  and 
laying  aside  so  many  more  urgent  and  immediate 
duties  for  the  sake  of  these  young  strangers.  It 
would  have  been  a blot  on  his  character.  But  we 
are  glad  to  find  history  rectify  the  false  impression. 
He  who  was  so  efficient  in  moulding  competent 
secular  teachers,  could  not  have  allowed  his  own 
Brothers  to  remain  incompetent  to  prepare  these 
young  men  for  the  posts  they  were  to  occupy.  His 
educational  standard  was  too  elevated  to  admit  of 
any  such  supposition  ; his  sense  of  justice  too  keen 
to  undertake  to  do  anything  he  felt  himself  unequal 
to,  or  to  allow  others  to  do  the  same. 

Under  the  care  of  the  Brothers  the  young  men 
made  rapid  progress.  M.  de  La  Chetardie  frequently 
visited  them  ; so  did  Madame  de  Maintenon  and 
the  Bishop  of  Chartres.  They  spoke  to  the  arch- 
bishop and  to  the  monarch  of  their  advancement 
in  studies,  of  their  order  and  regularity,  of  the  con- 
sideration with  which  they  were  cared  for,  of  the 
ability  and  modesty  of  the  Brothers,  and,  above  all, 
of  the  saintly  life  and  the  various  accomplishments 
of  La  Salle.  As  the  young  exiles  had  made  the  cause 
of  James  II  their  own,  he  was  not  indifferent  to  any- 
thing concerning  them.  The  recitals  of  Madame 
de  Maintenon  or  of  the  archbishop  interested  him. 
No  doubt  his  first  intention  was  not  to  see  them 


The  Ven.  J.  B.  De  La  Salle . 


163 


till  their  studies  were  completed,  and  to  find  more 
pleasure  and  satisfaction  in  the  first  surprise  occa- 
sioned by  their  polished  behavior.  A sense  of  defer- 
ence toward  his  royal  host  would  suggest  as  much  ; 
it  would  be  a compliment  to  his  judgment  to  take  it 
for  granted  that  they  were  well  cared  for.  But  his 
curiosity  is  excited  by  all  he  hears.  He  must  see 
these  admirable  educators  ; he  must  behold  with  his 
own  eyes  their  discipline,  their  new  methods  of 
teaching,  and  their  behavior.  So,  one  day,  in  com- 
pany with  the  Archbishop  of  Paris,  he  pays  a visit 
to  Notre-Dame-des-Vertus.  History  has  recorded 
the  result  of  that  visit.  James  was  pleased  with 
everything.  His  heart  overflowed  with  joy  on 
seeing  these  young  men  so  well  cared  for ; he  ex- 
pressed his  satisfaction  at  all  he  beheld  ; he  con- 
gratulated the  Venerable  de  La  Salle  upon  his 
success,  “ and  testified  his  gratitude  to  him  in  the 
most  honorable  terms.’’* 

What  were  the  methods  which  the  great  educator 
used  in  this,  his  first  boarding-school,  and  which  so 
elicited  the  admiration  of  all  ? What  was  the  course 
he  pursued?  We  do  not  know  ; and  here  we  must 
reecho  the  regret  of  F.  Lucard  : “ It  is  to  be  re- 

gretted that  the  plan  of  studies  then  followed  by 
the  Venerable  de  La  Salle  has  not  been  preserved  ; 
but  we  are  assured  by  his  earliest  biographers 
that  he  retained  for  himself  the  direction  both  of 
masters  and  pupils,  that  he  took  personal  direction 


* “ II par ut  tres-satisfait,  soics  tons  les  rapports  et  en  temoigna,  dans 
les  termes  les  plus  honorables , sa  gratitude,  au  M.  de  La  Salle."  “ Vie 
de  M.  de  La  Salle/ ' (1733)  t.  i,  p.  369. 


164 


The  Life  and  Work  of 


of  the  principal  courses,  and  that  he  earnestly  en- 
deavored to  develop  the  noble  qualities  with  which 
heaven  had  endowed  these  students.”*  It  must 
not  be  supposed  that  La  Salle  had  opened  this 
school  simply  to  meet  the  present  urgency  ; nothing 
was  further  from  his  idea.  Shortly  after,  he  ex- 
tended its  benefits  to  other  students.  Sometimes 
there  were  presented  to  him  wild  young  men,  who 
had  resisted  the  influences  of  the  most  experienced 
masters.  By  his  gentleness,  the  penetrating  unction 
of  his  words,  and,  above  all,  by  the  efficacy  of  his 
own  example,  he  won  them  to  his  person,  and  after- 
ward to  the  practice  of  virtue.  They  returned  to 
their  families  as  edifying  as  they  had  been  previously 
troublesome.  Thus  it  was  that  he  extended  to  the 
wealthy,  as  he  had  previously  done,  and  was  still  do- 
ing, to  the  poor,  the  fruits  of  his  educational  genius  ; 
and  in  Notre-Dame-des-Vertus  he  inaugurated  a 
system  of  education  which,  later,  carried  out  on  a 
large  scale  at  St.  Yon,  was  to  produce  the  most 
beneficial  results  for  society. 

Such  successes  could  not  long  remain  a secret 
from  the  public.  In  1691,  Mgr.  Godet  des  Marais 
had  most  earnestly  begged  his  friend,  the  Venerable 
Founder,  to  give  him  some  of  his  subjects,  but  the 
scarcity  of  Brothers  prevented  the  granting  of  his 
request  at  the  time.  Five  years  later,  the  pastors 
of  his  diocese  requested  him  to  renew  his  petition. 
In  the  letter  which  they  addressed  the  bishop  on 
the  subject,  they  said  : “ We  have  heard  that  there  is 
in  Paris  a priest  distinguished  for  his  piety,  who 


* “ Vie  de  M.  de  La  Salle, ” t.  i,  p.  137,  2m«  edition. 


The  Ven . J.  B.  De  La  Salle . 


165 


educates  young-  men  to  become  teachers,  and  tnat 
he  succeeds  in  making  them  acquire  the  qualities 
necessary  for  their  profession.  It  is  an  obligation  for 
us  to  appeal  to  your  lordship,  and  to  humbly  solicit 
that  you  will  use  your  influence,  and  even  your 
means,  to  procure  for  Chartres  so  powerful  an 
agency  for  the  amelioration  of  the  morals  of  the 
people.” 

The  bishop  made  known  the  substance  of  this 
letter  to  the  Venerable  de  La  Salle.  This  was 
highly  honorable  to  the  servant  of  God  ; but  the 
praises  of  which  he  thus  found  himself  the  recipient, 
made  him  hesitate  before  giving  a definite  answer. 
He  wished  to  consult  some  of  his  principal  disciples. 
In  this  he  showed  a wisdom  which  can  scarcely 
be  overrated.  To  govern  men  well,  they  must  be 
ruled  intelligently. 

The  petition  presented  by  the  Bishop  of  Chartres 
was  more  than  usually  important.  Jansenism  was 
then  making  fearful  havoc  among  the  faithful  in 
France,  and  Mgr.  des  Marais  was  considered  one 
of  its  most  powerful  and  learned  adversaries.  That 
he  should  select  the  Venerable  de  La  Salle’s  dis- 
ciples to  instruct  the  youth  of  his  flock,  was  equi- 
valent to  saying  that  he  looked  upon  their  Founder 
as  a priest,  the  purity  of  whose  doctrine  enabled 
him  to  spread  healthy  instruction  among  minds  so 
easily  led  astray  as  are  those  of  children.  It  was 
also  acknowledging  that  his  disciples  were  actuated 
by  the  same  spirit,  since  their  ministration  was  to  be 
“ a powerful  assistance  in  reforming  the  morals  of 
his  people.”  The  good  prelate  was  certainly  taking 


i66 


The  Life  and  Work  of 


the  speediest  method  for  bettering  his  people.  The 
shortest  and  easiest  way  to  reach  them  is  through 
the  children. 

With  the  unanimous  consent  of  his  community, 
he  determined  to  accept  the  new  mission.  He 
selected  seven  Brothers,  and  they  were  welcomed 
in  the  kindest  and  most  enthusiastic  manner  by  the 
clergy  and  laity  of  Chartres.  “ No  one  appeared 
more  happy  than  the  prelate  himself,  who  received 
the  Brothers  as  so  many  angels  sent  him  by 
heaven. ” * The  Sisters  of  Providence  were  installed 
in  a former  convent  of  Benedictines,  and  their 
establishment  was  suitably  prepared  for  the  recep- 
tion of  the  Brothers,  under  the  personal  supervision 
of  Mgr.  des  Marais.  The  Due  d’Orleans  promised 
a considerable  sum  for  the  annual  expense  of  the 
community,  and  the  Canon  de  Bangv  contributed 
largely  toward  their  maintenance. 

Mgr.  des  Marais  did  not  wish  the  Brothers,  as 
teachers,  even  to  have  the  trouble  of  gaining  the 
confidence  of  the  parents.  He  prepared  a circular- 
letter,  addressed  to  his  faithful  people,  in  which  he 
eloquently  spoke  of  the  necessity  of  Christian  edu- 
cation. In  convincing  words  he  showed  that  the 
evils  from  which  society  suffered  are,  in  great  part, 
owing  to  the  imperfect  religious  training  received 
in  youth.  He  presented  the  Brothers  to  his  dio- 
cesans as  men  whose  life  and  whose  doctrine,  he 
doubted  not,  would  be  of  great  service,  morally  and 
intellectually,  to  the  most  cherished  portion  of  his 
charge,  the  youth  of  Chartres.  In  conclusion,  he 


F.  Lucard,  p.  95. 


The  Ven.  J.  B.  De  La  Salle . 167 

quoted  the  words  of  the  great  and  good  Jerome: 
“ I know  not  if  there  be  anything  more  noble,  or 
more  agreeable  to  God,  than  the  education  of  youth, 
and  to  water  those  young  plants  in  the  Lord’s  gar- 
den with  the  heavenly  doctrine  of  truth  and  justice/’ 
As  guarantee  to  such  as  might  doubt  the  capacity 
of  the  new  teachers,  Mgr.  d^s  Marais  said:  “To 
second  our  pious  intentions,  we  have  secured  masters 
who  are  well  formed  in  the  art  of  teaching,  and  who 
will  give  our  children  all  necessary  instruction.” 

On  the  twelfth  of  October,  1699,  the  school  was 
opened.  The  day  was  one  of  universal  jubilation. 
Parents  and  children  came  in  large  numbers;  the 
former  to  see,  the  latter  to  be  instructed  by  the 
Brothers.  Everything  that  could  make  the  new 
teachers  feel  at  home,  was  cheerfully  done  by  the 
good  people  of  Chartres.  The  Brothers,  thus  en- 
couraged, entered  zealously  into  their  new  field  of 
labor,  in  which  they  reaped  an  immense  harvest 
among  souls. 

In  the  visit  which  M.  de  La  Salle  made  to  all  his 
houses  in  1700,  he  stopped  for  some  days  at  Chartres. 
His  first  care  was  to  call  upon  the  generous  prelate 
who  had  taken  so  lively  an  interest  in  his  disciples. 
Nothing  touched  the  heart  of  M.  de  La  Salle  more 
promptly  than  the  love  manifested  for  his  children. 
He  also  wished  to  consult  this  learned  bishop  upon 
certain  matters  relating  to  the  institute. 

Their  meeting  was  that  of  two  friends.  The 
bishop  would  allow  no  formality  to  his  former  col- 
lege companion.  He  regarded  him  as  a companion- 
in-arms,  who,  in  his  own  modest  but  noble  way,  was 


1 68  The  Life  and  Work  of 

doing  great  service  in  preserving  the  purity  of 
Catholic  doctrine  among  the  rising  generations. 
He  asked  many  questions  about  the  society  and 
its  prospects,  and  was  delighted  to  learn  that  the 
former  student  under  M.  Tronson  and  M.  Baiiyn 
had  been  made  an  instrument  in  the  hands  of 
Providence  for  the  realization  of  so  much  good. 
The  amiability  shown  by  La  Salle  in  conversation, 
the  modesty  with  which  he  related  the  success 
with  which  his  work  had  been  blessed,  the  clearness 
with  which  he  traced  his  plans  for  the  further 
development  of  his  infant  society, — all  struck  the 
worthy  prelate  with  admiration,  bordering  upon 
astonishment.  “ Upon  his  features,”  says  F.  Lu- 
card,  “Mgr.  des  Marais  read  the  marks  of  the  most 
austere  penance  ; his  dress  was  so  poor  that  even 
the  seraphic  St.  Francis  would  not  have  found  it 
too  good  for  a covering.  The  prelate  hid  his  emo- 
tion under  the  cloak  ol  familiarity,  and  playfully 
twitted  the  former  canon  of  Rheims  upon  the  style 
of  his  mantle,  and  the  thickness  of  the  soles  of  his 
shoes ; his  hat  also  called  for  remark.  Before  allow- 
ing his  visitor  to  retire,  the  bishop  offered  him  a new 
mantle,  which  the  servant  of  God  accepted  as  an 
alms,  with  many  marks  of  gratitude.”* 

Mgr.  des  Marais  had  great  influence  with  Louis 
XIV  ; he  was  also  Madame  de  Maintenon’s  director, 
and  his  advice  was  often  sought  in  reference  to 
the  management  of  St.  Cyr.  Bossuet,  Fenelon  and 
Cardinal  de  Noailles  also  consulted  him.  Louis 
XIV  wished  to  raise  him  to  the  cardinalate,  but 

* “ Viede  M.  de  La  Salle,”  t.  i,  pp.  141,  142,  2“e  edition. 


The  Ven.  J.  B.  De  La  Salle . 


169 


could  not  overcome  his  humility.  St.  Simon  says 
that  “ his  disinterested  conduct,  his  learning,  piety, 
and  his  rare  probity,  were  to  be  his  only  lustre.” 
This  worthy  prelate  was  anxious  to  show  the 
Venerable  de  La  Salle  the  deep  interest  he  took  in 
the  future  of  the  new  institute,  and  for  this  reason 
offered  to  use  his  influence  with  the  king  to  secure 
it  letters-patent.  This  was  an  offer  which  one 
would  suppose  the  Venerable  would  have  accepted 
with  alacrity.  He  certainly  desired  to  give  his 
institute  a legal  status  which  would  prevent  it  from 
being  attacked  at  any  moment,  and  which  would 
likewise  give  it  a public  character  it  thus  far  had 
not  acquired.  In  this  way  he  might  have  silenced 
clamorous  rivals,  and  have  shown  them,  in  the  words 
of  an  official  document,  that  their  ire  was  as  useless 
as  impotent.  “ How,  then,”  ask  his  biographers,  “ are 
we  to  account  for  his  polite  but  positive  refusal  to 
accept  what  seemed  so  necessary  and  so  desirable 
a protection?”  If  we  look  more  closely  into  the 
question,  we  shall  find  that  his  determination  was 
marked  by  that  rare  foresight,  wisdom  and  discretion 
which  are  always  ingrafted  in  those  who  do  a lasting 
work.  All  such  undertakings  are  to  be  built  upon 
the  rock  which  allows  no  agreeable  but  useless  cover- 
ing of  grass  or  flower,  but  which  withstands  the 
storm  and  defies  the  waves.  Now,  the  order  of  La 
Salle  differed  materially  from  any  other,  both  in  the 
character  of  its  organization,  and  in  the  objects  of  its 
creation.  Hitherto  schools  had  been  divided  into 
two  classes:  the  university  for  the  rich  or  the  ad- 
vanced student,  and  the  parish  school  for  the  pop]'. 


170 


The  Life  and  Work  of 


It  was  the  aim  of  the  Venerable  Founder,  in 
establishing-  his  congregation,  at  the  same  time 
that  he  was  embracing  all  classes  of  the  poor,  to 
cover  a middle  ground  between  the  parochial 
school  and  the  university.  He  was,  therefore, 
reasonably  to  expect  opposition.  No  man  can  go 
out  of  the  beaten  track  without  meeting  with  diffi- 
culties. This  is  in  the  nature  of  things.  If  the 
writing-masters  attacked  him  because  he  taught 
the  poor  gratuitously,  those  whose  interests  were 
centred  in  higher  education  might  be  his  enemies, 
because  he  trenched  upon  part  of  their  domain. 
And,  as  such  a twofold  opposition  would  place 
among  his  opponents  persons  of  rank  in  Church  and 
state,  he  preferred  to  establish  his  work  only  under 
the  protection  of  Providence,  fearing  lest,  if  he 
asked  official  recognition,  clauses  might  be  inserted 
in  the  approbation  which  would  be  opposed  in  prin- 
ciple to  the  course  he  wished  to  follow.  The  future 
determined  the  wisdom  of  this  policy.  Relying  for 
the  time  being  upon  the  intrinsic  merit  of  the 
methods  pursued  by  his  disciples,  and  which  gave 
success  to  their  teaching,  he  awaited  the  hour 
when,  under  more  favorable  circumstances,  he  might 
appeal  to  the  state  for  the  approval  of  an  institute 
which  would  then  be  recognized  as  already  having 
done  much  for  society  at  large.  Moreover,  his  great 
desire  was  to  teach  his  disciples  self-reliance  and 
self-government.  The  future  he  had  marked  out 
for  them  was  such  that  his  relations  to  them  as 
an  ecclesiastic  could  not  stand  for  precedent.  To 
have  their  legal  recognition  established  under  those 


The  Ven.  J.  B.  De  La  Salle . 


171 

relations,  might  give  color  of  plausibility  to  any  ill- 
designed  efforts  made  to  reestablish  similar  re- 
lations afterward.  And  this,  in  our  opinion,  seems 
to  have  been  the  chief  motive  actuating  the  far- 
seeing  Founder  in  deferring  to  take  this  important 
step. 

Mgr.  des  Marais  held  frequent  conversations  with 
his  friend,  whom  he  styled  a public  benefactor. 
On  one  occasion  he  determined  to  detain  the  servant 
of  God  for  dinner.  To  succeed  was  no  easy  task. 
He  gave  orders  that  the  doors  by  which  La  Salle 
might  retire  be  closed.  In  vain  did  the  latter  beg 
to  be  excused;  in  vain  did  he  allege  the  rules  and 
customs  which  had  been  established  among  the 
Brothers  in  this  respect:  the  prelate  would  hear  of 
no  other  alternative  than  that  of  his  dining  with 
him.  He  was  obliged  to  receive  such  warmly- 
pressed  hospitality.  After  the  repast  a prolonged 
conversation  took  place,  in  which  M.  d’Aubigne, 
Vicar-General,  and  afterward  Archbishop  of  Rouen, 
participated.  The  rules  and  constitution  of  the 
new  society  were  discussed  ; the  plans  according  to 
which  it  was  to  be  established,  formed  the  matter 
of  close  study  for  the  bishop,  who  felt  that  he  owed 
it  to  his  friend  to  take  an  abiding  interest  in  all 
that  concerned  him.  The  knowledge  which  the 
prelate  had  acquired  in  revising  the  regulations  of 
St.  Cyr,  gave  him  experience  respecting  the  rules 
of  an  order  devoted  to  education.  After  mature 
reflection  he  returned  the  manuscript  to  the  Vener- 
able Founder,  without  an  erasure  or  mark.  He  had 
found  nothing  except  what  was  worthy  of  the 


172 


The  Life  and  Work  of 


highest  commendation.  To  the  approbations  of 
De  Harlay  and  Noailles  was  added  a third,  that  of 
Mgr.  des  Marais. 

The  good  prelate  took  the  liberty  of  making  but 
two  critical  remarks.  The  first  was,  that  he  did 
not  think  the  method  adopted  by  La  Salle,  to  make 
children  learn  to  read  French  before  having  learned  to 
read  Latin , was  judicious . He  founded  his  objec- 
tions upon  the  general  practice  followed  till  then. 
It  is  difficult  for  one  at  present  to  understand  any 
other  course.  Not  so  at  that  day.  In  the 
“ Methodical  Instruction  in  Parochial  Schools/* 
published  in  1669,  it  was  said  that  “ the  children 
must  first  be  taught  to  read  Latin  well  before 
attempting  to  read  French,  for  the  former  lan- 
guage is  the  basis  of  the  latter.”  Fenelon,  as  well 
as  La  Salle,  saw  through  the  absurdity  of  such  a 
process ; he  ridicules  the  idea  of  keeping  children 
three  or  four  years  in  mastering  the  reading  of  a 
tongue  they  understand  nothing  about.  So  did  the 
gentlemen  of  Port  Royal.  They  had  begun  to  intro- 
duce the  new  method  into  their  primary  schools; 
but  to  La  Salle  it  is  due  that  it  became  generally 
adopted  soon  afterward.  It  was  evidently  the 
rational  method,  yet  the  bishop  censured  it;  but, 
after  some  discussion  upon  the  matter,  he  bowed 
before  the  genius  of  La  Salle,  and  acknowledged  the 
correctness  of  his  views. 

The  second  remark  made  by  Mgr.  des  Marais  re- 
ferred to  the  penances  and  austerities  practised  by 
the  Brothers.  The  good  bishop  had  learned  what 
human  nature  could  endure,  for  he  was  known  as 


The  Ven.  J.  B.  De  La  Salle. 


173 


one  of  the  most  mortified  prelates  of  his  time.  “ To 
the  fatigues  and  responsibilities  of  the  episcopate 
he  added  the  austerities  of  the  religious  state ; he 
was  the  imitator  of  the  Basils  and  the  Chrysostoms, 
and  gave  honor  to  France  by  the  antique  type  of 
his  sanctity/’  * He  had  already  written  to  the  Abbe 
de  Ranee  in  the  spirit  in  which  he  addressed  the 
- Venerable  de  La  Salle.  In  his  letter  to  the  great 
Trappist  reformer,  he  had  written  : “ Your  chanting, 
your  labor,  and  the  moist  air  in  which  you  live, 
exhaust  the  body,  apart  from  the  silence,  solitude 
and  discipline  you  practise.  I have  always  thought 
that  half  a flask  of  wine  would  serve  to  nourish 
the  stomach.  In  the  same  way  a couple  of  eggs 
at  dinner,  with  a portion  of  vegetables,  would  warm 
languishing  bosoms,  and,  as  the  repast  is  over 
some  hours  before  retiring,  this  can  produce  none 
of  the  pernicious  effects  that  might  otherwise  be 
feared  ; and  as  for  your  patron  saint’s  day,  and  the 
four  great  feasts  of  the  year,  were  you  to  give  some 
little  fish  to  your  community,  you  would  do  nothing 
more  than  what  was  in  vogue  in  the  earliest  days 
of  the  existence  of  the  Order  of  Chartreux.  These 
little  things  which  seem  to  be  nothing,  and  which 
cannot  cause  intemperance  or  relaxation,  are  a 
wonderful  means  by  which  to  cheer  the  mind,  to 
strengthen  the  body,  and  to  encourage  the  relig- 
ious afterward  to  pursue  their  exercises  of  penance 
with  more  zeal  and  fervor.”  The  Abb6  de  Ranee 
replied  to  this  good-natured  advice,  that  he  could 
not  change  anything  in  the  rule  he  had  adopted, 


* “ Histoire  de  La  Trappe,”  par  M.  Gaillardain. 


174 


The  Life  and  Work  of 


and  gave  reasons  which  fully  satisfied  the  prelate. 
As  for  the  Venerable  de  La  Salle,  he  knew,  long 
before  Montalembert  had  written  it,  that  no  order 
had  ever  perished  from  want  of  subjects,  so  long  as 
the  rule  was  strictly  observed  ; * and  he  was  able  to 
assure  Mgr.  des  Marais  that  what  was  required  of 
his  subjects  could  hurt  no  one.  The  mortifications 
which  the  Brothers  of  Chartres  had  imposed  upon 
themselves  were  not  included  in  the  regulations : 
the  good  prelate  had  not  seen  them  there.  But  he 
did  not  stand  aloof  from  the  Brothers;  he  had 
frequently  visited  them  ; he  had  watched  by  their 
bedside  when  they  were  sick : he  therefore  spoke 
from  personal  experience.  He  had  found  that  the 
illness  of  some  of  these  Brothers  was  the  result  of 
indiscreet  zeal.  He  had  noticed  disciplines  and 
hair-shirts  in  their  cells.  These  he  removed,  saying, 
in  all  justice,  “ that  the  use  of  such  instruments  of 
penance  was  not  compatible  with  the  laborious  and 
self-sacrificing  life  of  a teacher.”  The  holy  Founder 
had  made  the  same  remark  during  his  visitation. 
While  he  was  moved  with  deepest  emotion  at  the 
fervor  of  his  children,  he  was  compelled  to  tell 
them  that  their  life  as  teachers  and  as  Brothers 
already  offered  them  sufficient  sources  of  mortifica- 
tion, without  adding  these  to  the  practices  which 
could  only  be  followed  by  recluses.  Such  were  the 
principal  events  that  transpired  upon  the  occasion 
of  La  Salle's  sojourn  at  Chartres.  The  visit  brought 
sunshine  to  his  heart.  When  with  the  bishops,  he 
was  frequently  reminded  of  the  happy  days  they 


■*  “Monks  of  the  West. 


The  Ven.  J.  B.  De  La  Salle . 


*75 


had  spent  together  in  the  seminary  ; when  with 
his  Brothers,  he  was  edified  by  their  zeal  and  piety  ; 
when  with  the  clergy,  his  words  were  received  as 
the  utterances  of  a great  servant  of  God  : every- 
where he  did  good. 


i j6 


The  Life  and  Work  of 


CHAPTER  VI. 

The  Venerable  establishes  Sunday  Lecture  Courses  for  Artisans  and 
Tradesmen. — Success  of  the  Enterprise. — Schools  in  Calais  and 
Troyes. — Brother  Gabriel  and  a Companion  sent  to  Rome. — Avignon 
and  Marseilles  obtain  Brothers. — Envy  and  Discontent  in  Paris.-  -La 
Salle  unjustly  held  responsible. — M.  Pirot,  Vicar- General,  investigates 
the  Complaints. — Patience  and  Humility  shown  by  La  Salle. — 
Cardinal  de  Noailles  appoints  a new  Superior. — The  attempted  In- 
stallation.— Scenes. — M.  Bricot  refuses  to  accept  the  Position  as 
Superior. — La  Salle  threatened  with  Exile. — M.  de  La  Chetardie 
interferes. — The  Director  of  Novicesandhis  Companion  abandon  the 
Institute. 

Great  diversity  of  opinion  prevails  between  Pro- 
testant and  Catholic  concerning  the  observance  of 
the  Sunday.  The  former  attempts  to  revive  the 
Judaic  strictness  of  the  Sabbath  ; the  latter  takes 
the  idea  of  rest  in  a broader  signification  than  that 
of  mere  bodily  repose.  The  Puritanical  idea  is,  that 
listening  to  a sermon  and  reading  the  Bible  shall 
occupy  the  Sunday ; there  must  be  no  recreation, 
no  innocent  amusements ; a Christian  household 
must  live  throughout  the  day  in  the  gloom  and 
silence  of  the  tomb.  The  better-instructed  Christian 
believes  that  after  divine  services  the  son  of 
labor  may  amuse  himself  rationally,  or  devote  his 
spare  hours  to  mental  improvement.  These  were 
the  views  entertained  by  the  Venerable  de  La  Salle. 
Certain  Flemish  priests,  in  obedience  to  a decree  of 


The  Ven . J.  B . De  La  Salle . 


177 


the  Council  of  Malines,  had  opened  Sunday-schools, 
in  which  reading  and  writing  were  taught  for  a 
couple  of  hours ; this  was  followed  by  religious 
instruction.  This  was  an  idea  according  to  the 
bent  of  La  Salle’s  genius.  Ever  on  the  look-out  for 
a new  means  of  doing  good  to  youth,  he  consulted 
with  the  Archbishop  of  Paris,  and  obtained  his  con- 
sent for  the  opening  of  such  a school  in  St.  Sulpice 
parish.  M.  de  La  Chetardie  cooperated  as  far  as 
possible,  and  in  the  month  of  October,  1699,  the 
classes  were  opened  to  all  young  men  of  twenty  or 
thereabouts,  who  had  good-will  and  some  talent  to 
acquire  the  knowledge  suited  to  their  avocations. 
Thus  we  see  that,  as  early  as  the  close  of  the  seven- 
teenth century,  La  Salle  had  understood  and  more 
completely  provided  for  the  instruction  ancl  improve- 
ment of  tradesmen  than  the  associations  and  trades- 
unions  of  our  own  day.  Always  systematic  in  his 
undertakings,  he  submitted  the  young  men  to  an  ex- 
amination, after  which  they  were  placed  in  classes  or 
sections  suited  to  their  capacity.  “ M.  de  La  Salle,” 
says  F.  Lucard,  “ who  created  training-schools  in 
France,  is  also  the  first  to  inaugurate  public  lessons 
in  mathematics  and  the  fine-arts.”*  “ Three  hours 
were  devoted  to  the  sciences  or  arts  suited  to  each 
one’s  profession  or  avocation.  Special  stress  was  laid 
upon  geography,  bookkeeping,  architecture,  geo- 
metry and  drawing  ; this  was  followed  by  a religious 
instruction.  We  cannot  express  the  good  produced 
by  this  school.  It  caused  an  entire  change  in  the 
morals  of  these  young  men,  who  had  at  first  been 


*“  Vie  de  M.  de  La  Salle,”  t.  i,  p.  147,  2™e  edition. 


178 


The  Life  and  Work  of 


attracted  only  by  the  desire  of  improvement  in  secu- 
lar studies.”*  The  fame  of  the  school  spread  through- 
out Paris.  Soon  it  passed  into  the  provinces. 

“ Ponthon,  a student  of  theology  in  the  seminary 
of  Bons  Enfants,  gave  so  glowing  a description  of 
the  good  effected  by  the  Brothers  in  St.  Sulpice, 
that  his  uncle,  the  Dean  of  Calais,  determined  to 
secure  the  services  of  such  excellent  masters. ”f  He 
said  that  the  occasion  was  a favorable  one,  as  the 
teacher  had  died  a short  time  previously.  La 
Salle  wished  time  to  study  the  means  by  which  to 
found  a permanent  establishment;  nevertheless,  he 
stated  that  it  was  his  earnest  desire  to  comply  with 
the  wishes  of  the  pastor.  Delay  only  increased  the 
desire  of  the  latter.  As  soon  as  the  vacation  time 
set  in,  he  once  more  urged  upon  the  Venerable 
Founder  the  opening  of  the  new  community.  Not 
satisfied  with  his  own  repeated  request,  he  secured 
the  influence  of  the  city  officials.  They  wrote  to  the 
governor  of  Calais,  Due  de  Bethune,  to  interest  him 
in  the  project ; and  so  favorable  were  the  accounts 
he  received  of  the  great  work  done  by  La  Salle 
and  his  disciples,  that  he  was  pleased  to  join  his 
voice  with  the  others  to  obtain  Brothers  for  the 
new  field  of  labor.  The  Venerable  Founder  called 
upon  the  duke,  and  was  surprised  to  find  him  the 
same  commander  who  had  attracted  his  attention 
that  very  morning  by  the  piety  and  modesty  with 
which  he  had  communicated.  Two  such  souls  were 
not  long  coming  to  an  understanding.  La  Salle  sent 

*“  Vie,”  by  a Member  of  the  University,  p.  78* 

t F.  Lucard,  p.  104. 


The  Ven.  J.  B . De  La  Salle . 


179 


two  Brothers  to  Calais.  They  found  everything  in 
readiness  for  their  reception.  They  declined,  how- 
ever, to  assume  their  duties  without  having  first 
obtained  the  blessing  and  the  consent  of  Mgr.  de 
Langle,  the  Bishop  of  Calais.  His  lordship  received 
them  very  kindly,  gave  them  the  necessary  powers, 
and  issued  a circular-letter  to  his  people,  encourag- 
ing them  to  send  their  children  to  the  new  teachers. 
The  school  was  immediately  opened,  to  the  great 
satisfaction  of  the  good  pastor. 

The  same  zealous  priest  was  partially  ' instru- 
mental in  securing  the  establishment  of  a school  for 
sailors'  children.  After  his  death,  which  occurred 
too  soon  for  the  good  of  the  schools,  Louis  XIV 
appropriated  a considerable  sum  for  the  continuance 
of  these  good  works  which  he  had  inaugurated. 
His  liberalities  were  largely  increased  by  the  gener- 
osity of  prominent  persons  in  Calais. 

The  city  of  Troyes  was  the  next  to  welcome 
the  Brothers.  Two  were  sent  to  open  a school  in 
M.  De  Be’s  parish.  Their  expenses  were  partially 
defrayed  by  Madame  de  Galmet ; the  balance  was 
supplied  by  Mgr.  de  Chavigny  and  M.  Bouillerot. 
The  attendance  was  so  large,  that  two  classes  were 
found  totally  inadequate.  Pere  Chantereau,  a cele- 
brated Oratorian,  insisted  that  five  extra  Brothers 
should  be  secured.  In  the  pulpit  and  in  private  he 
spoke  pathetically  of  the  good  which  the  disciples 
of  M.  de  La  Salle  were  effecting.*  After  the  death 
of  M.  De  Be,  the  bishop  purchased  a home  for  the 
Brothers;  previously  they  had  been  installed  in  the 

* u Histoire  de  la  ville  et  du  dioc&se  de  Troyes.” 


i8o  The  Life  and  Work  of 

vestry.  The  city  authorities,  to  show  their  appreci- 
ation of  the  services  rendered  by  the  Brothers, 
voted  an  annual  sum  in  their  behalf. 

We  have  already  seen  that  the  Venerable  de  La 
Salle  was  considered  as  a priest  the  purity  of  whose 
doctrine  was  beyond  suspicion.  He  was  devoted 
to  the  Papacy.  It  had  long  been  his  desire  to 
see  some  of  his  children  in  the  eternal  city.  The 
position  of  teacher  was  not  in  great  repute  at  the 
time  in  Rome,  for  the  Italians  thought  such  labor 
beneath  them.  District  schools  were  generally 
taught  by  strangers.  The  most  ancient  schools  of 
this  class  were  known  as  regionnaires , probably 
because  there  was  one  for  each  region  or  section 
of  a city.  The  first  gratuitous  school  was  founded 
in  Rome  by  St.  Joseph  Calasanzio.  The  masters 
already  established  thought  that  the  field  should  be 
left  entirely  in  their  hands,  and  it  was  only  after  a 
protracted  struggle  that  the  holy  man  succeeded  in 
founding  a prosperous  institution.  The  Venerable 
de  La  Salle  was  ignorant  of  the  existence  of  St. 
Joseph  Calasanzio’s  schools  when  he  sent  his  dis- 
ciples thither.  This  fact  is  established  by  his  cor- 
respondence with  Brother  Gabriel,  Director  of 
Laon,  whom  he  had  sent  to  Rome. 

This  Brother,  whose  name  will  be  mentioned 
several  times  in  the  remaining  pages  of  our  narra- 
tive, was  one  of  those  souls  who  do  not  bargain  with 
God,  and  who,  after  having  labored  much,  consider 
themselves  useless  servants.  His  rare  piety  as  a 
religious  rendered  his  merits  as  a teacher  much 
greater.  His  school  at  Laon  was  in  a most  flourishing 


The  Ven.  J.  B.  De  La  Salle . 


1 8 1 


condition  ; his  scholars  remained  with  him  several 
years  : many  of  them  were  from  sixteen  to  eighteen 
years  old.  The  reputation  of  his  school  brought  to  it 
such  crowds,  that  it  was  found  absolutely  necessary 
to  request  the  Venerable  de  La  Salle  to  send  two 
additional  Brothers.  The  bishop,  Mgr.  Louis  de 
Clermont,  promised  to  supply  their  wants  from  his 
private  purse.  Such  was  the  esteem  which  the  wise 
direction  and  cultivated  talents  of  Brother  Gabriel 
brought  upon  the  good  work  in  his  charge.  His 
past  success,  and  an  intimate  knowledge  of  his  char- 
acter and  ability,  induced  his  superior  to  make  him 
the  representative  of  the  institute  at  Rome.  M.  de 
La  Salle  and  his  friend,  M.  Guiart,  pastor  of  Saint- 
Pierre-le-Vieux,  recommended  him  to  the  kind 
attention  of  Cardinal  Cesar  d’Estrees,  former  Bishop 
of  Laon,  and  for  a considerable  time  Charged' A ffaires 
for  France  at  the  court  of  Rome.  Brother  Gabriel 
had  as  companion  one  whose  name  is  now  unknown. 

Thanks  to  the  influence  of  Cardinal  d’Estrees, 
these  two  Brothers  received  a private  audience  of 
the  Holy  Father,  Innocent  XII,  who  treated  them 
with  great  kindness,  and  promised  to  protect  them. 
His  death  prevented  him  from  realizing  his  gener- 
ous intentions.  It  is,  therefore,  about  the  end  of 
the  seventeenth  century  that  Brother  Gabriel  and 
his  assistant  settled  in  the  capital  of  the  Christian 
world,  for  Innocent  XII  died  in  1700. 

Cardinal  d’Estrees  had  already  assisted  at  the 
election  of  three  popes.  Before  returning  to  France, 
he  labored  earnestly,  and  with  success,  to  secure 
the  election  of  Cardinal  Albani,  consecrated  pope 


The  Life  and  Work  of 


182 

under  the  name  of  Clement  XI.  In  1703  he  left 
the  Eternal  City,  never  to  return,  for  Louis  XIV 
sent  him  for  a time  to  the  court  of  Philip  V of 
Spain,  and  afterward  gave  him  the  abbey  of  Saint- 
Germain-des-Pres,  where  he  remained  till  1714,  the 
year  in  which  he  died.  Before  quitting  Rome,  he 
recommended  the  Brothers  to  the  kind  offices  of  M. 
Claude  de  La  Bussiere,  who  was  afterward  to  prove 
a warm  friend  and  protector  of  the  children  of  La 
Salle.  Brother  Gabriel  always  found  him  ready  at 
a moment’s  notice  to  render  any  service,  and  after 
his  companion  had  returned  to  France,  M.  de  La 
Bussiere’s  home  often  gave  him  hospitality.  A few 
months  after,  the  Venerable  Founder  was  called 
upon  to  open  another  school,  which  was  a source  of 
consolation  for  him.  It  happened  that  Brother 
Gabriel’s  companion,  on  his  return  from  Rome, 
stopped  at  Avignon,  where  he  gave  so  flattering  an 
account  of  the  work  accomplished  by  the  Brothers, 
that  M.  de  Castel-Bianco,  papal  treasurer,  who 
desired  a teacher  for  a district  school  which  his  wife 
had  established,  wrote  to  M.  de  La  Salle,  asking  for 
two  of  his  disciples.  They  were  immediately  sent, 
and,  while  awaiting  the  arranging  of  the  house  in 
which  they  were  to  dwell,  they  became  the  guests  of 
the  worthy  treasurer,  who  lavished  upon  them  every 
mark  of  esteem  and  sympathy.  “ Faithful  to  the  in- 
structions received  from  their  holy  Founder,  the  two 
Brothers  first  presented  themselves  to  the  Arch- 
bishop of  Avignon,  Mgr.  Fieschi,  who  received  them 
most  cordially.  Under  his  auspices  the  school  was 
opened  in  1703.”  * Heaven  blessed  the  new  mission 


* F.  Lucard,  p.  119. 


The  Ven.  J.  B.  De  La  Salle . 


183 


to  such  an  extent,  that  M.  Castel-Bianco  was  obliged 
to  ask  for  two  additional  Brothers.  This  gave  great 
consolation  to  M.  de  La  Salle,  who  wrote  as  follows 
to  Brother  Gabriel:  '‘We  have  four  Brothers  at 
Avignon ; their  schools  are  doing  very  well  ; a 
house  is  to  be  built  for  them,  sufficiently  spacious 
for  twent}^  persons.  I introduced  these  Brothers  to 
the  Archbishop  of  Avignon,  nuncio-extraordinary 
to  France;  he  received  them  very  kindly,  and  was 
pleased  to  give  them  his  blessing,  with  many  marks 
of  good-will. ” 

The  Brothers  were  next  established  in  Marseilles, 
where  a number  of  merchants,  and  other  persons 
of  means,  subscribed  a sufficient  sum  for  the  proper 
maintenance  of  a public  school  under  the  patronage 
of  St.  Lawrence.  “ It  is  to  be  desired,”  said  these 
generous  persons,  “ that  there  should  be  a suffi- 
cient capital  assured  for  the  continuance  of  St. 
Lawrence’s  school.  This  will  come  with  time; 
Providence  will  not  allow  His  work  to  remain  in- 
complete; some  one  will  be  found  to  finish  it.  In 
the  meantime  we  will  create  an  association  of 
subscribers,  who  shall  have  the  charit}7  to  contribute, 
each  year,  to  support  the  school,  and  to  pay  the 
teachers.”  This  association  was  established,  and  re- 
ceived the  approbation  of  the  ordinary,  who  headed 
the  list  with  a generous  subscription.  The  city 
authorities  promised  to  aid  the  good  work  by  an 
annual  contribution. 

The  school  was  first  placed  in  charge  of  Baron,  a 
deacon  of  Castellane,  who,  in  the  committee,  had 
received  the  greatest  number  of  votes. 


184  The  Life  and  Work  of 

“ Pere  Croiset,  S.  J.,  who  had  been  decorated  by 
Clement  IX,  and  whose  piety  and  talents  gave  him 
great  influence  in  Marseilles,  induced  Mgr.  de  Vinti- 
mille  to  replace  Deacon  Baron  by  the  Brothers  of 
the  Christian  Schools.  The  bishop  knew  little  of 
them  at  the  time,  and,  before  coming  to  any  decision, 
resolved  to  examine  into  their  methods  of  teach- 
ing. Such  open-handed  dealing  must  have  been 
not  a little  gratifying  to  La  Salle,  and  prepossessed 
him  in  favor  of  acceding  to  the  request  of  the  good 
citizens  of  Marseilles,  headed  as  it  was  by  their 
bishop.  He  accepted  the  school.  The  success 
which  blessed  the  Brothers  elsewhere  followed 
them  hither.  Their  classes  were  unable  to  accom- 
modate the  number  of  scholars  that  hastened  to 
be  instructed,  and  they  were  obliged  to  secure 
more  spacious  apartments.  In  the  minutes  of  the 
association  we  read  that  the  two  Brothers  opened 
the  school  “ with  much  piety  and  prudence,  and  to 
the  great  gratification  of  the  parishioners.”  We  are 
further  told  that  two  of  the  citizens  “ bought  the 
furniture  for  them,  provided  for  their  wants,  and 
paid  all  the  expenses  they  underwent  in  establish- 
ing themselves.”  * 

The  first  Brothers  in  Marseilles  proved  worthy 
of  the  reception  they  had  received.  Their  holy 
Founder,  writing  to  Brother  Gabriel  on  the  six- 
teenth of  April,  1706,  told  him,  with  great  satisfac- 
tion, that  the  establishment  in  Marseilles,  “ though 
opened  but  one  month,  already  counted  over  two 


* Seance,  6 avril,  1706.  F.  Lucard,  “Vie  de  M.  de  La  Salle,”  t.  i,  p. 
15  7,  2 ue  edition. 


The  Ven . J.  B . De  La  Salle . 


i85 


hundred  scholars.”*  Year  after  year  the  merchants 
of  Marseilles  proved  that  their  old  affection  for  the 
Brothers  had  not  grown  lukewarm. 

After  one  of  those  social  upheavals  to  which 
France  is  subject  when  religious  institutions  were 
reestablished,  it  was  concluded  that  the  Brothers 
might  be  dispensed  with  ; but  the  merchants  and 
principal  business  men,  who  had  been  educated  by 
the  Brothers,  thought  otherwise,  and  by  protest 
and  petition  so  influenced  the  government  of  Louis 
Philippe,  that  the  Brothers'  college  was  reestab- 
lished. 

The  work  of  genius  is  not  allowed  to  pass 
unchallenged  by  the  world  ; when  it  is  the  work  of 
genius  and  saintliness  combined,  the  ordeal  through 
which  it  passes  is  still  more  severe.  That  of  the 
Venerable  de  La  Salle  combines  both;  it  cannot 
always  continue  in  this  prosperous  condition.  We 
must  look  for  the  hour  of  adversity.  It  is  at  hand. 
While  we  have  been  recording  its  rapid  growth, 
the  storm  has  been  gathering,  and  will  soon  burst. 
Such  a good  work  could  not  live  without  adver- 
saries. They  were  not  at  this  time  numerous,  but 
they  were  powerful.  “ Some,”  remarks  Rohrbacher, 
“ were  probably  instigated  by  their  Jansenistic  pro- 
clivities; others  obeyed  only  personal  passions.” 

The  immediate  cause  of  this  serious  and  pro- 
longed trouble  to  which  La  Salle  was  subjected  at 
this  time,  was  the  conduct  of  the  director  who 
governed  the  Brothers  of  Paris  ; the  severity  of  the 
novice-master  was  the  culmination  of  the  difficulty. 


F.  Lucard,  p.  115. 


1 86  The  Life  and  Work  of 

With  a growing  multiplicity  of  houses,  there 
devolved  upon  the  Venerable  Founder  a corre- 
sponding amount  of  responsibility.  This  drew  him 
off  more  and  more  from  entering  into  the  minute 
details  of  each  house.  He  relied  in  a great  measure 
upon  directing  them  during  the  greater  part  of  the 
year  by  the  monthly  correspondence  which  he  had 
established.  And  then  he  knew  no  favoritism  in 
the  governing  of  the  various  communities  of  the 
institute.  He  supervised  his  houses  in  Paris  no 
more  attentively  than  he  did  those  in  Chartres  or 
Rouen.  He  placed  implicit  confidence  in  the  men 
at  the  head  of  affairs.  Their  regularity  satisfied 
him.  He  knew  them  to  be  exact ; but  he  did  not 
know  them  to  be  extremely  exacting.  They  were 
so  to  harshness,  and  this  precipitated  upon  his  head 
the  storm  that  had  been  brewing. 

In  the  month  of  November,  1702,  two  young  nov- 
ices, one  of  whom  was  employed  in  school,  the 
other  being  yet  in  the  novitiate,  were  harshly  treated 
by  their  superiors.  The  holy  Founder  was  then 
absent,  visiting  his  communities.  The  novices,  in- 
stead of  waiting  for  his  return,  laid  their  grievances 
before  M.  de  la  Chetardie.  The  uniform  kindness 
which  this  pastor  had  shown  the  Brothers  and  their 
Founder  was,  perhaps,  an  extenuating  circumstance 
in  the  conduct  of  these  young  men.  They  were 
led  to  think  that  his  influence  would  be  brought  to 
bear  in  their  favor:  it  is  not  to  be  believed  that 
the}'  thought  in  any  way  of  injuring  M.  de  La 
Salle,  from  whom  they  had  received  none  but  the 
greatest  marks  of  kindness.  The  part  of  prudence, 


The  Veil . J.  B.  De  La  Salle . 


187 


and  even  of  justice,  would  have  been  for  M.  de  La 
Chetardie  to  advise  the  young  Brothers  to  submit, 
for  the  time  being,  to  the  local  directors,  awaiting 
the  return  of  the  only  person  who  could  rightfully 
hear  and  remedy  their  complaints;  but,  strange  as 
it  may  appear,  he  took  the  opposite  course:  he 
encouraged  the  novices,  by  not  refusing  to  flatter 
their  insubordination,  and  conceived  a preposses- 
sion against  M.  de  La  Salle,  which  was  removed 
only  partially  after  several  years.  The  trouble, 
once  made  known,  became  public  property  ; and  La 
Salle’s  enemies  were  but  too  glad  that  so  favorable 
an  opportunity  was  given  them  to  vent  their  spleen 
against  him.  For  this  purpose  they  held  conver- 
sations with  the  two  young  Brothers,  and  induced 
them  to  give  a written  statement  of  their  grievances, 
which  their  interlocutors  made  the  basis  of  a me- 
morial they  shortly  afterward  presented  to  the 
archbishop. 

“ Cardinal  de  Noailles  then  occupied  the  archi- 
episcopal  chair  of  Paris.  He  was  learned  and  chari- 
table, but  of  a weak  and  vacillating  character.  As 
Bishop  of  Chalons,  he  had  approved  the  Moral  Re- 
flections of  Quesnel ; as  Archbishop  of  Paris,  he  had 
condemned  the  Jansenistic  work  of  the  Abbe  Boreas  ; 
later,  he  combated  the  Jesuits,  and,  in  1700,  caused 
several  propositions,  drawn  from  their  works,  to  be 
condemned.  In  1713  he  refused  to  receive  the  bull 
Unigenitns ; some  months  after,  he  revoked  his  ap- 
probation of  Quesnel’s  works.  In  1717  he  headed 
the  appellants,  and  published  a pastoral,  which  was 
condemned  at  Rome  ; afterward  he  repented,  wrote 


1 88  The  Life  and  Work  of 

a touching  letter  of  submission  to  the  Holy  Father, 
retracted  his  appeal,  and  kept  all  the  promises 
made  to  the  Holy  See.”*  With  such  a man  first 
impressions  are  often  decisive.  Though  originally 
well-disposed  toward  the  Venerable  de  La  Salle,  to 
whom  he  had  given  extensive  powers,  he  allowed 
himself  to  be  influenced  by  the  apparent  sincerity 
of  those  who  presented  the  memorial. 

“ His  eminence,”  says  Garreau,  “ read  the  memo- 
rial with  great  surprise,  and  could  not  discover  in  it 
any  resemblance  to  the  spirit  of  moderation  and  mild- 
ness that  he  had  always  remarked  in  M.  de  La  Salle ; 
but  the  facts  were  so  circumstantially  stated,  that 
they  at  least  created  suspicion.  Consequently,  he 
resolved  that  investigations  should  be  made  quietly, 
and  with  as  little  publicity  as  possible.”  f Another 
biographer,  with  great  pertinency,  remarks:  “ Cer- 
tainly, as  superior,  M.  de  La  Salle  might  be  held 
responsible  for  the  excessive  severity  of  his  subor- 
dinates, if  he  had  authorized  it  either  by  word,  ex- 
ample or  toleration : but  the  second  occurrence,  like 
the  first,  had  taken  place  in  his  absence.  If  his  con- 
duct had  never  encouraged  such  rigor,  was  it  just  to 
blame  him?  Nevertheless,  this  was  done.  It  was 
believed  that,  because  a second  Brother-Director 
had  acted  like  the  first,  it  could  only  be  through 
instructions  received  from  the  Founder.  A system 
was  built  upon  two  accidents .”  $ His  eminence  never 
thought  of  looking  at  the  affair  in  this  light.  He 
treated  the  whole  as  one  of  great  moment. 

* Ravelet,  p.  287.  t “Vie  de  M.  de  La  Salle,”  vol.  ii,  p.  51. 

t Ayma,  “ Vie  de  M.  de  La  Salle,”  p.  213. 


The  Ven.  J.  B.  De  La  Salle. 


189 


“ Some  days  after,  the  cardinal  sent  M.  Edme 
Perot,  his  vicar-general,  to  the  Brothers’  community, 
under  pretext  of  a visit,  but  really  to  obtain  infor- 
mation as  to  the  complaints  that  had  been  made, 
and  to  discover  the  true  sentiments  of  the  Brothers 
toward  M.  de  La  Salle.”*  And,  after  all,  what  did 
the  specific  accusations  amount  to?  Was  there  in 
them  any  shade  of  Jansenism  or  Quietism?  By  no 
means.  It  was  simply  a question  of  severity  in 
governing.  Be  it  remembered  that  the  men  at  the 
bottom  of  the  whole  trouble  are  straining  every 
nerve,  are  making  a mountain  out  of  every  mole- 
hill, in  order  to  carry  their  ultimate  aim;  and  still 
they  can  only  accuse  him  of  being  severe  toward 
his  subjects,  as  though  it  was  the  first  time  it  was 
heard  that  religious  superiors  ruled  their  subjects 
with  severity  ! “We  must  confess,”  says  a worthy 
son  of  this  suffering  Founder,  “ that  the  reproaches 
addressed  to  him  bear  only  on  the  nature  of  his 
dealings  with  his  disciples.  The  noble  Jean  Baptiste 
de  La  Salle,  so  well  known  by  his  education  and 
amiable  character  ; the  Sulpitian,  who,  according  to 
his  superior,  never  gave  trouble  to  anybody , was  repre- 
sented as  a man  hard,  even  brutal,  pushing  to  cruelty 
his  tyrannical  exactions  with  regard  to  religious 
austerities.  They  dare  not  incriminate  either  his 
acts  or  his  words;  all  were  compelled  to  praise  his 
doctrine,  and  to  admire  his  private  conduct:  they 
attacked  in  him  only  the  superior.”f  “ M.  Perot, 
who  was  empowered  to  make  the  investigation, 

* P&re  Maillefer,  “ Vie  de  M.  de  La  Salle,”  p.  92. 

t F.  Lucard,  “ Vie  de  M.  de  La  Salle,”  t.  i,  p.  162,  2me  edition. 


The  Life  and  Work  of 


190 

was  doctor  of  divinity,  professor  in  the  Sorbonne, 
chancellor  and  canon  of  the  Metropolitan  Church. 
Being  seventy-one  years  of  age,  it  was  supposed 
that  he  possessed  the  prudence  required  in  so  deli- 
cate a mission.  For  an  entire  month  he  came  each 
week  to  the  novitiate,  and  obliged  all  the  Brothers, 
under  oath,  to  make  known  their  grievances.  The 
Venerable  de  La  Salle  was  then  absent,  establishing 
a school  in  Troyes.  Upon  his  return,  he  found  the 
investigation  proceeding,  but  refused  to  learn  any- 
thing-of  its  character,  made  no  defence,  and  awaited 
with  patience  the  good  pleasure  of  Providence.  The 
examination  proved  in  his  favor.  All  the  Brothers 
loved  him  tenderly  ; they  lived  in  peace,  happy  in 
their  vocation,  attached  to  their  rule,  save  three,  who 
were  displeased  with  others  because  they  were  not 
pleased  with  themselves.  No  complaint  was  made.”* 
His  friends  began  to  breathe  freely.  They  found 
the  complaints  of  the  novices  a mere  cloaking  for 
deeper  malice. 

M.  Guiart,  pastor  at  Laon,  learning  from  the 
Brothers  of  that  city  of  the  difficulties  in  which  the 
imprudence  of  his  children  had  placed  the  holy 
Founder,  wrote  to  one  of  his  friends,  a doctor  in 
theology,  asking  him  to  use  his  influence  with  the 
cardinal.  The  answer  he  received  throws  light  on 
the  subject:  “I  have  seen  Mgr.  the  Cardinal  and 
M.  Paulet.  1 trust  that,  with  time,  his  eminence  will 
cast  aside  the  unfavorable  impressions  which  he  has 
allowed  himself  to  entertain  against  M.  de  La  Salle, 
whose  great  crime , as  far  as  I can  see , is  that  he  refuses 

* Ravelet,  p.  288. 


The  Ven . J.  B.  De  La  Salle . 


191 

to  be  led  by  his  enemies , zvho  wish  to  interfere  in  the 
direction  of  the  spiritual  affairs  of  the  community . 
So  far,  M.  de  La  Salle  has  refused  to  allow  this/’  * 

Despite  these  powerful  influences  brought  to 
bear  in  his  favor,  the  good  Founder  was  destined  to 
feel  the  keenest  humiliation.  “ M.  de  La  Salle,” 
says  Maillefer,  “ who  did  not  know  the  object  of 
this  visit,  deemed  it  his  duty  to  thank  his  eminence 
for  the  interest  he  had  taken  in  the  good  order  and 
discipline  of  his  community.”  The  cardinal  had 
his  mind  made  up  concerning  the  affair.  “ He 
received  him  with  his  usual  politeness.  After  a few 
moments’  conversation,  without  making  any  com- 
plaint or  reproach,  without  making  known  the 
motives  of  his  decision,  he  quietly  said : ‘ Sir,  you 

are  no  longer  superior  of  your  community  ; I have 
appointed  another.’  The  Venerable  de  La  Salle 
felt  the  severity  of  the  blow  which  had  been  entirely 
unforeseen.  He  asked  no  explanation,  sought  not 
to  avoid  the  stroke,  but  retired  in  silence,  blessing 
God  who  had  allowed  him  to  be  humbled.  He 
had  often  wished  to  be  relieved  of  the  great  burden 
which  weighed  upon  him.  He  was  now  heard.”  f 
Returning  to  his  community,  he  said  nothing  of 
what  had  happened.  His  confidence  in  God  made 
him  calmly  await  the  course  of  events. 

M.  Perot  was  appointed  to  introduce  the  new  su- 
perior. He  had  previously  notified  M.  de  La  Salle 
to  have  ail  prepared  for  the  installation.  It  was 
something  unusual  for  the  Venerable  to  invite  all  his 

* P&re  Blain,  “ Vie  de  M.  de  La  Salle,”  vol.  i,  p.  418. 

t Ravelet,  p.  288. 


192 


The  Life  and  Work  of 


children,  in  an  urgent  manner,  to  meet  him  ; and 
when  the  Brothers  of  Paris  received  the  notice  that 
they  were  to  assemble  on  the  first  Sunday  in  Advent, 
at  a somewhat  late  hour  in  the  afternoon,  they  sup- 
posed an  agreeable  surprise  to  be  in  store  for  them. 
Accordingly  they  assembled,  and  all  appeared  de- 
lighted to  be  with  their  father,  who  on  the  occasion 
was  more  than  usually  kind  and  gracious  toward 
them.  At  about  six  in  the  afternoon  the  vicar- 
general  was  announced.  With  him  came  M.  Bricot, 
a young  priest  from  Lyons,  who  was  warmly  at- 
tached to  M.  de  La  Chetardie.  The  Founder  re«r 
ceived  them  with  great  respect,  and  conducted  them 
to  the  places  of  honor  which  had  been  prepared  for 
them  in  the  neatly  decorated  hall. 

When  silence  had  been  restored,  and  all  the 
Brothers  assembled,  M.  Perot,  addressed  his  some- 
what surprised  audience.  He  began  by  paying  a‘ 
very  warm  tribute  to  the  worth  of  M.  de  La  Salle, 
who,  he  said,  had  been  destined  by  Providence  to 
bring  the  rising  institute  to  its  present  degree  of 
prosperity.  He  next  proceeded  to  speak  of  obedi- 
ence to  ecclesiastical  authority,  and,  by  a dexterous 
use  of  words,  finally  introduced  the  delicate  part  of 
his  mission,  by  presenting  them  M.  Bricot  as  their 
future  superior.  There  was  no  doubt,  M.  Perot 
said,  that  they  would  all  prove  docile  children  to 
their  new  father,  and  thus  give  great  pleasure  to  the 
cardinal,  who  had  manifested  such  deep  interest  in 
their  welfare  by  the  rare  choice  he  had  made  of 
the  new  superior. 

While  the  speaker  had  contented  himself  with  a 


The  Ven.  j.  B . De  La  Salle . 


193 


mere  enumeration  of  M.  Bricot’s  qualities,  the 
Brothers  listened  with  surprise;  but  their  suprise 
changed  to  indignation  when  he  said  : “I  regret  to 
announce  to  you  that  M.  de  La  Salle  is  no  longer 
the  superior  of  your  community:  he  has  been  re- 
placed by  M.  Bricot.” 

The  tumult  that  followed,  say  M.  de  La  Salle’s 
earliest  biographers,  can  more  easily  be  imagined 
than  described.  Among  the  entire  community  there 
was  but  one  calm  person,  and  that  was  the  deposed 
superior.  He  urged  that  the  wishes  of  the  cardinal 
should  be  obeyed,  and,  in  the  name  of  the  power 
he  still  held,  since  they  continued  to  protest  that 
he  was  their  superior,  he  commanded  them  to 
submit  in  all  things  to  the  new  general.  The 
Venerable  de  La  Salle,  fortunately  for  his  institute, 
had  instructed  his  disciples  too  well  in  the  meaning 
of  the  obligations  they  had  taken,  and  the  import  of 
the  document  that  had  been  signed,  in  reference  to 
future  superiors.  The  Brothers  humbly,  but  posi- 
tively, protested  that  they  recognized  no  superior, 
except  “ one  of  their  own  choosing:”  in  fine,  they 
declared  that  a decision  which  had  been  extorted 
from  the  cardinal  by  false  representations  was,  of 
itself,  null  and  void  ; and  as  this  introduction  of  a new 
superior,  even  if  he  were  one  of  themselves,  could 
not  be  legal,  unless  approved  by  the  body  of  the 
institute,  they  refused,  under  the  circumstances,  to 
accept  M.  Bricot  as  their  future  guide. 

“ This  resistance  proved  how  false  were  the  re- 
ports that  had  been  spread  against  M.  de  La  Salle. 

Had  he  been  the  hard  taskmaster  th^t  he  was 

9 


194 


The  Life  and  Work  of 


represented,  he  would  never  have  been  so  warmly 
defended  by  his  disciples.  M.  Perot  should  have  by 
this  time  seen  the  imprudence  of  the  step  which  he 
had  taken.  Policy  would  have  dictated  a prudent 
retreat,  but  he  was  now  determined  to  go  through 
with  his  undertaking.  He  did  not  wish  to  continue 
a discussion  in  which  he  had  no  valid  reasons  to 
advance,  and  in  which  he  was  obliged  to  limit  him- 
self to  the  assertion  that  he  acted  under  authority. 
He  took  the  sentence  of  the  cardinal,  signed  by 
him  and  sealed  with  the  archiepiscopal  seal,  and  read 
it  aloud.  This  instrument,  in  which  the  pretended 
wrongs  committed  by  the  Venerable  de  La  Salle 
were  enumerated,  increased  the  opposition.  The 
Brothers  could  no  longer  contain  their  indignation, 
and  they  appealed  from  the  archbishop  to  the  arch- 
bishop better  informed.”  * 

The  imprudent  director  of  novices  was  present, 
and  appeared  disconsolate  at  seeing  the  difficulties 
that  his  severity  had  caused.  He  attempted  to  de- 
fend his  superiors,  but  was  told  by  M.  Perot  that 
he  at  least  should  be  silent.  It  was  not  for  him  to 
speak  who  had  given  rise  in  part,  said  the  vicar- 
general,  to  the  scandalous  spirit  which  was  mani- 
fested on  the  occasion.  Another  person,  continues 
Ravelet,  who  was  greatly  disconcerted,  was  M. 
Bricot,  who  felt  the  awkwardness  of  his  position, 
and  who  desired  to  terminate  the  painful  scene,  by 
declaring  that  he  wished  the  Brothers  to  be  left  in 
the  keeping  of  the  person  for  whom  they  expressed 
so  much  love  and  attachment.  He  further  declared 


* Ravelet,  p.  290. 


The  Ven.  J.  B . De  La  Salle . 195  # 

that  he  would  never  accept  the  direction  of  a house 
whose  keys  could  open  its  doors,  but  could  not  give 
him  free  entrance  to  the  hearts  of  its  inmates.  * The 
archbishop,  on  learning  what  had  occurred,  was 
highly  incensed,  and  vented  his  anger  upon  M.  Perot, 
whose  want  of  tact  he  blamed  for  his  non-success. 
And  yet,  for  a moment,  the  clouds  that  enveloped 
the  servant  of  God  in  their  folds,  were  rent  by  the 
light  of  truth  which  flashed  from  M.  Perot  in  these 
words:  “ If  religious  in  every  community  were  as 
attached  to  their  superior  as  the  Brothers  are  to 
M.  de  La  Salle,  we  would  not  witness  so  many 
disorders  in  Paris.”  But  the  light  was  only  momen- 
tary, and  left  no  impression  upon  the  cardinal. 
To  him,  the  superior’s  conduct,  his  actions,  his 
motives,  his  saintliness  of  life,  his  noble  genius, 
were  shrouded  in  impenetrable  darkness;  he  saw 
nothing  of  them  ; he  only  saw  in  their  stead  a 
tyrannical  superior,  who  would  cloak  his  harshness 
in  the  garb  of  simplicity.  This  accounts  for  the 
manner  of  the  next  reception  he  gave  him.  The 
humble  Founder,  whose  heart  bled  at  the  very 
appearance  of  insubordination,  hastened  to  the 
archiepiscopal  residence,  and  throwing  himself  upon 
his  knees  before  the  cardinal,  implored  his  pardon 
for  the  scandal  which,  he  said,  his  disciples  had 
given.  Mgr.  de  Noailles,  without  even  noticing 
the  servant  of  God  so  humbly  prostrate  before 
him,  left  the  room.  Crushed  in  the  keenest  feelings 
of  his  heart,  M.  de  La  Salle  returned,  offering  to 
God  this  draught  which  had  not  yet  filled  the  cup 
of  his  sorrow.  Soon  was  noised  abroad  the  scene 


196 


The  Life  and  Work  of 


of  his  humiliation.  La  Salle  seemed,  to  all  intents 
and  purposes,  a man  doomed  to  fall  a victim  to  pop- 
ular prejudice.  Daily,  wild  stories  were  scattered 
in  certain  circles,  tending  to  incriminate  him  still 
more  deeply,  and  each  succeeding  one  wilder  than 
its  predecessor.  Finally,  the  popular  mind  became 
so  worked  up,  that  it  began  to  deliberate  whether 
such  an  execrable  character  should  not  be  forbidden 
the  city.  Men  began  to  talk  of  having  an  act  of 
parliament  passed,  exiling  him.  The  Brothers  grew 
alarmed.  They  went  to  M.  Chetardie,  and  told  him 
plainly  that,  if  their  superior  were  obliged  to  quit 
Paris,  they  would  not  remain  behind  him.  “They 
wish  to  exile  him  in  spite  of  his  innocence, ” said 
they  ; “ but,  should  they  go  to  this  sad  extremity, 
we  are  determined  to  abandon  all  the  schools  we 
direct  in  Paris,  to  follow  him.  We  will  go  and  es- 
tablish ourselves  in  some  diocese  where,  under  the 
impartial  and  enlightened  protection  of  the  ordinary, 
we  will  be  permitted  to  live  according  to  the  rules 
of  our  institute.”  M.  Chetardie  read  determination 
in  their  words,  and,  however  indifferent  he  might 
be  concerning  the  Founder,  he  was  not  so  concern- 
ing his  schools.  Moreover,  notwithstanding  the  pre- 
judices under  which  he  labored,  he  could  not  help 
admiring  the  love  which  the  Brothers  expressed  for 
their  Venerable  Founder.  He  therefore  set  about 
reconciling  the  latter  with  the  archbishop.  But, 
fearing  lest  he  might  not  succeed  in  fully  settling 
a difficulty  he  had  helped  to  create,  he  requested 
Abbe  Madot,  who  had  great  influence  with  the 
cardinal,  to  endeavor  to  secure  a peaceful  solution 


The  Ven.  J.  B.  De  La  Salle. 


197 


of  the  pending  troubles.  So  far,  La  Salle  had  one 
consolation  in  this  persecution:  those  who  had 
been  foremost  in  condemning  the  shepherd,  pitied 
the  sheep.  But  there  were  those  who  struck  at  the 
shepherd  only  that  they  might  scatter  the  sheep. 
Theirs  was  a deeper  game  ; it  was  none  other  than 
the  destruction  of  the  institute.  They  took  advantage 
of  the  present  troubles  to  go  among  the  Brothers, 
and  make  them  dissatisfied  with  their  state.  They 
reflected  upon  their  scanty  meals,  their  meagre  fare, 
their  poor  dress,  their  life  of  constant  mortifica- 
tion. But  the  good  Brothers  retorted  upon  them 
their  remarks  with  a noble  indignation.  Especially 
did  these  malicious  people  look  with  an  envious 
eye  upon  the  brilliant  success  of  the  Sunday  lecture- 
course.  To  break  that  down,  they  made  use  of  ail 
their  address.  They  plied  the  good  Brothers  in 
every  direction;  they  spoke  to  their  vanity,  by  let- 
ting them  know  their  ability  ; they  tempted  their 
cupidity,  by  showing  them  the  riches  they  mi  ght 
acquire  in  giving  such  courses  upon  their  own  re- 
sponsibility. The  Brothers  wavered,  La  Salle  rushed 
to  their  rescue  ; but  they  heeded  not  his  words, 
self  spoke  too  loud  in  their  hearts  : they  finally  aban- 
doned their  vocations,  to  learn  soon  enough  that 
they  had  been  deceived.  This  was  the  greatest  pang 
to  the  holy  Founder  in  the  midst  of  all  his  trials.  In 
the  meanwhile,  the  sky  began  to  clear;  men  were 
seeing  things  once  more  in  their  true  light. 

Shortly  after  his  interview  with  the  Brothers, 
M.  de  La  Chetardie  took  pleasure  in  telling  them 
that  the  proceedings  against  their  Founder  had 


198 


The  Life  and  Work  of 


been  quashed  in  parliament.  He  was  not  without 
his  reward  for  this  needed  intervention.  Several 
Brothers,  after  some  scruples,  caused  by  the  late 
desertion  from  their  ranks,  had  been  removed  by 
the  advice  of  their  Founder,  anxiously  devoted 
themselves  to  the  study  of  linear-drawing,  that 
the  Sunday  lecture-course  might  be  reopened. 
After  three  months’  interruption  it  was  again  in- 
augurated, and  over  three  hundred  young  men 
availed  themselves  of  its  advantages.  At  the  request 
of  M.  de  La  Chetardie,  drawing  was  made  a study 
in  all  the  schools  of  Paris.  It  were  well  to  bear  in 
mind  that  this  was  a step  far  in  advance  of  the  times, 
for  drawing  was  unknown  in  other  schools  than 
such  as  were  directed  by  the  Brothers.  Before 
calling  upon  his  eminence,  M.  Madot  called  upon 
the  Brothers,  but  found  that  their  resolution  was 
fixed  ; they  wished  no  other  superior  than  him 
whom  they  had  themselves  elected,  according  to 
rules  which  had  already  been  approved  by  several 
prelates.  When  told  that  their  resistance  was  an 
insult  to  the  archbishop,  they  replied  that  they 
were  willing  to  make  any  reparation  required,  if  in 
fault;  but  they  could  recognize  no  one  save  M.  de 
La  Salle  as  their  superior.  They  agreed,  finally,  to 
allow  M.  Bricot  to  preach  once  in  their  presence, 
and  to  make  another  visit  at  the  end  of  three  months. 
The  sermon  and  the  visit  were  accepted  ; and  the 
good  M.  Bricot,  to  whose  credit  it  must  be  said 
that  he  had  been  led  into  the  false  position,  re- 
quested the  cardinal  to  give  him  another  duty  : 
which  petition  was  at  once  granted.  And  now 


The  Ven . J.  B.  De  La  Salle . 


199 


that  the  storm  has  subsided,  let  us  cast  a glance 
at  those  too  exacting  directors  who  had  brought 
it  on. 

As  is  often  the  case,  those  who  had  been  so  exact- 
ing with  others,  were  unable  to  bear  humiliation 
themselves.  When  warned  by  the  Venerable  de 
La  Salle  that  their  conduct  was  not  in  keeping  with 
the  maxims  of  the  Gospel,  those  would-be  saints 
left  the  community  in  their  religious  dress,  and  ap- 
plied at  La  Trappe  to  be  received  as  penitents.  The 
prudent  superior  inquired  the  particulars,  which 
were  given  by  M.  de  La  Salle,  and  the  deserters 
were  refused  admission.  Returning  to  their  sorely- 
tried  superior,  they  implored  forgiveness,  which  he 
was  so  charitable  as  to  grant.  The  director  of 
novices  was  sent  to  a community,  where  he  died, 
after  a short  time,  of  a frightful  disease.  The  other’s 
inconstancy  made  him  again  abandon  his  state. 
Cardinal  de  Noailles,  who  was  as  generous  in  re- 
paring as  he  was  hasty  in  judging,  ever  afterward 
honored  the  Venerable  de  La  Salle  as  a person  of 
the  greatest  worth,  and  whose  virtue  was  of  a 
character  that  no  future  calumnies  could  injure  in 
his  estimation. 


200 


The  Life  and  Work  of 


CHAPTER  VII. 

The  Venerable  removes  from  Notre-Dame-des-Vertus. — The  Sisters  of 
St.  Dominic. — The  Sunday  Lecture-Course  closed. — St.  Roch. — Dar* 
netal  and  Rouen  receive  Brothers. — Difficulties  of  the  last  Mission. — • 
Novitiate  at  St.  Yon. — Madame  de  Louvois  and  the  Benedictine  Nuns. 
— The  Boarding-School  at  St.  Yon. — Its  Character  and  Regulations. — 
The  Abb£  Hecquet. — La  Salle  opens  a parochial  School  at  his  own 
Expense. — Schools  for  Delinquents  and  Culprits. 

La  Salle  had  barely  succeeded  in  reopening  the 
Sunday  lecture-course,  when  the  lease  of  Notre- 
Dame-des-Dix-Vertus  expired.  The  building  was 
offered  at  public  sale  for  forty  thousand  francs, 
which  sum,  though  small  in  itself,  was  quite  beyond 
his  control.  He  was  therefore  obliged  to  seek  other 
accommodations,  which  he  found  in  Rue  Charonne. 
The  new  dwelling  was  rented  for  a year ; the  con- 
sent of  the  pastor  of  St.  Paul  having  been  first  ob- 
tained, for  it  was  in  his  parish.  The  holy  Founder 
and  his  novices  took  possession  of  their  new  home 
on  the  twentieth  of  August,  1730.  Every  day  he 
went  with  them  to  the  chapel  of  the  Sisters  of  St. 
Dominic,  which  was  close  by,  and  he  offered  the 
holy  sacrifice  for  the  two  communities. 

It  was  not  long  till  these  good  religious  appreci- 
ated the  worth  of  the  holy  priest.  “ I know,”  said 
one  of  the  prioresses  of  this  convent,  “ that  the  very 
appearance  of  the  saintly  Founder  inspired  the 


The  Ven . J.  B.  De  La  Salle . 


201 


Sisters  with  so  much  confidence,  that  they  desired 
to  speak  with  him  and  receive  his  counsels.”  The 
superiors,  always  on  their  guard  against  the  abuses 
which  may  arise  under  such  circumstances,  at  first 
objected  ; but  no  sooner  had  they  seen  the  servant 
of  God  and  appreciated  his  merit,  than  they  will- 
ingly gave  the  dispensation  requested.”  The  Vener- 
able de  La  Salle  thus  became  the  spiritual  director 
of  the  Sisters  of  St.  Dominic.  The  admiration 
which  his  virtues  had  acquired  him,  daily  increased. 
The  Brothers  in  Paris  ever  after  found  in  these 
Sisters  generous  and  disinterested  benefactresses. 

In  leaving  Notre-Dame-des-Vertus,  La  Salle  did 
not  wish  the  Sunday  lecture-course  to  be  discon- 
tinued. He  therefore  invited  the  students  to  his 
new  residence,  where  the  studies  were  continued, 
till  the  writing-masters  interfered  and  caused  the 
lecture-course  to  be  closed.  In  1705  this  important 
undertaking  was  suspended.  “ But  it  is  not  less  true 
to  say,”  remarks  a judicious  historian,  “ that  it  is  a 
glory  for  religion  to  have  given  birth  to,  and  realized 
the  idea  of,  an  establishment  so  advantageous  to  the 
progress  of  art,  the  first  of  its  kind  seen  in  Paris  or 
known  in  France .”  * 

In  the  midst  of  his  trials,  the  good  work  progressed 
in  other  directions.  Thanks  to  the  liberality  of  M. 
de  Blaisey  and  Claude  Rigoley,  the  Brothers  were 
enabled  to  open  a school  at  Dijon.  But  the  discon- 
tinuance of  the  Sunday  lecture-course  rendered  it 
once  more  necessary  for  La  Salle  to  change  his 
domiciliary  residence.  He  scarcely  knew  whither  to 


* “ Histoire  des  Catechismes  de  St.  Sulpice.” 


202 


The  Life  and  Work  of 


turn,  when  Providence  inspired  M.  Louis  Coignet 
to  establish  a school  in  his  parish  of  St.  Roch. 
This  was  very  favorable  to  the  Venerable,  as  M. 
Coignet  was  the  senior  pastor  of  Paris.  He  sent  his 
novices  to  the  Brothers  of  St.  Sulpice,  while  he, 
with  Brothers  Ponce,  Jean  and  Joseph  T enant,  estab- 
lished themselves  in  Rue  St.  Honore.  The  school 
succeeded  beyond  the  pastor’s  expectations,  and 
he  did  all  in  his  power  to  make  it  continue  prosper- 
ous. Such  dispositions  proved  him  worthy  of  the 
position  to  which  he  was  shortly  afterward  called. 

In  1704  Abbe  Deshayes,  who  had  intimately 
known  La  Salle  in  Paris,  encouraged  the  citizens  of 
Darnetal  to  call  his  disciples  to  direct  their  schools. 
“ I urge  you,”  he  said,  “ to  call  the  disciples  of  M. 
de  La  Salle  to  direct  our  parish  school.  They  are 
virtuous,  well  instructed,  devoted  and  methodical.” 
His  proposition  was  unanimously  accepted.  He 
received  the  following  letter  from  the  Venerable 
Founder:  “I  have  learned,  through  M.  Chardon, 
that  you  have  written  to  obtain  our  Brothers  for 
Rouen,  and  that  you  ask  for  two  ; you  also  request 
to  know  what  is  required  to  found  the  establish- 
ment. I am  quite  willing  to  send  you  the  two 
Brothers.  As  far  as  the  stipend  is  concerned,  you 
know  that  we  are  not  difficult  to  please,  but  we 
cannot  send  one  Brother.  If  you  will  please  to  let 
me  know  for  what  quarter  they  are  required,  and 
what  it  is  proposed  to  pay  them,  you  will  oblige  me 
greatly.  I think  we  will  arrange  matters  easily, 
and  that  you  will  be  pleased  with  the  Brothers  I 
shall  send.” 


The  Ven.  J.  B.  De  La  Salle . 


203 


These  teachers  were  not  asked  for  Rouen ; but 
Darnetal,  being  a thriving  place  and  within  a short 
distance  of  that  city,  was  a locality  in  which  La  Salle 
felt  that  his  disciples  could  accomplish  much  good. 

Its  proximity  to  the  city  of  Rouen  made  him  hope 
that  the  success  his  * children  there  obtained,  might 
be  the  means  by  which  he  would  afterward  be 
requested  to  establish  a community  in  the  city  in 
which  M.  Nyel  had  commenced  his  labors,  encour- 
aged by  P.  Barreand  Madame  Maillefer. 

Blain  says  that  the  amount  offered  by  M.  Deshayes 
was  not  sufficient  to  support  one  person,  yet  the 
Venerable  de  La  Salle  felt  that  God  would  come 
to  his  rescue;  and  in  sending  his  Brothers  to 
Darnetal,  he  was  adding  another  to  the  many 
responsibilities  his  zeal  for  the  salvation  of  souls  had 
already  made  him  assume.  He  did  not  hope  in 
vain.  The  good  done  by  the  Brothers  drew  num- 
erous assistants  to  their  support ; and  the  slender 
stipend  which  he  accepted  for  their  maintenance 
was  fully  supplemented  by  the  generosity  of  the 
good  citizens  of  Darnetal. 

The  Venerable  Founder,  though  fully  confident  in 
Providence  for  the  future  of  his  schools,  took  the  nec- 
essary precautions  that  the  buildings  appropriated 
for  the  purpose  should  be  suited  to  their  destination. 
He  sent  Brother  Ponce  to  supervise  the  necessary 
improvements  in  the  home  offered  in  Darnetal;  and 
this  good  Brother  also  obtained  assurances  that  the 
teachers  were  highly  esteemed  by  the  Archbishop 
of  Rouen.  In  an  audience  which  the  two  masters 
in  Darnetal  secured,  shortly  after,  from  his  grace, 


204 


The  Life  and  Work  of 


they  were  convinced  of  his  generous  intentions,  and 
they  naively  told  him  that  the  desire  he  then  ex- 
pressed of  seeing  Brothers  in  his  archiepiscopal  city 
was  shared  by  their  father,  M.  de  La  Salle  ; and  that 
they  even  believed  that,  if  authorized,  the  holy  ser- 
vant of  God  would  transfer  his  novitiate  to  that  city. 
Delighted  to  know  that  Providence  thus  offered 
him  the  opportunity  of  securing  Christian  education 
for  his  children,  and  desirous  of  seeing  the  Vener- 
able de  La  Salle,  he  wrote,  inviting  his  future  friend 
to  meet  him  before  Easter.  It  was  then  the  Lenten 
season,  and  the  good  prelate  wished  to  have  a 
personal  interview  with  a man  of  whom  he  had 
formed  so  favorable  an  impression  through  the  re- 
ports of  his  disciples. 

Nothing  could  have  given  M.  de  La  Salle  greater 
joy  than  the  reception  of  this  letter.  We  have 
seen  that  he  was  compelled  to  change  the  location 
of  his  novitiate  several  times  ; and  the  Jansenistic 
atmosphere  by  which  he  found  himself  surrounded 
rendered  Paris  more  and  more  unsuited  to  the 
purposes  of  a retreat  in  which  young  masters  were 
to  breathe  the  pure  doctrine  of  which  he  was  so 
earnest  a supporter.  Moreover,  the  constant  annoy- 
ances to  which  he  found  himself  and  his  disciples 
exposed,  induced  him  most  earnestly  to  beg  that 
God  would  be  pleased  to  offer  him  an  asylum  for 
his  young  novices,  in  whom  he  was  so  deeply 
interested.  After  consultation  with  the  Archbishop 
of  Rouen,  it  was  determined  that  a school  should  be 
opened  there  ; but,  as  in  all  his  enterprises,  where  a 
great  result  was  at  stake,  the  Venerable  found  the 


The  Ven.  J.  B.  De  La  Salle. 


205 

entrance  to  Rouen  hedged  about  with  so  many 
dirticulties  that  he  might  have  despaired  of  suc- 
cess, had  he  not  been  assured  that  the  proposed 
conditions  would  not  long  be  kept  in  force.  The 
Brothers  were  required  to  live  in  the  public  hospi- 
tal, where  they  were  to  serve  the  patients  before 
and  after  school-hours.  The  time  occupied  in 
going  to,  and  coming  from,  the  classes  which  were 
at  some  distance,  and  the  distractions  insepar- 
able from  such  multifarious  duties,  convinced  the 
prudent  Founder  that  it  was  not  possible  to  continue 
such  services,  and  he  notified  the  authorities  that 
he  could  only  retain  charge  of  the  schools.  The 
directors  of  the  hospital  answered  that,  in  this 
case,  they  could  only  give  half  the  stipend  that  the 
Brothers  had  previously  been  receiving.  They  be- 
lieved that  this  would  induce  him  to  withdraw  his 
teachers  entirely,  which  was  the  ardent  desire  of  the 
writing-masters,  who,  even  in  Rouen,  made  war  upon 
their  successful,  though  modest,  rivals.  M.  de  La 
Salle,  contrary  to  their  expectations,  accepted  these 
conditions.  Apparently  he  had  acted  rashly,  for,  in 
a short  time,  the  Brothers  were  reduced  to  great 
misery.  At  the  moment  when  they  seemed  most 
abandoned,  a considerable  sum  was  sent  them,  with 
a note,  which  read  : “ Do  not  seek  to  discover  the 
donor;  place  your  confidence  in  God  alone;  be 
careful  to  serve  Him  faithfully,  and  He  will  provide 
for  you.” 

The  schools  of  Rouen  soon  attracted  the  atten- 
tion of  several  well-disposed  persons,  among  others, 
Colbert  and  de  Pontcarre.  These  two  generous 


206 


The  Life  and  Work  of 


gentlemen  urged  the  Venerable  de  La  Salle  to  trans- 
fer his  novitiate  to  their  city,  promising  that  they 
would  defray  all  the  expenses  for  the  journey  of  the 
novices  and  the  transport  of  the  furniture.  The 
next  question  was  to  secure  a proper  location, — 
one  which  would  be  left  him  for  some  years,  and 
which  he  might  thus  adapt  to  his  purposes. 

At  a short  distance  from  the  city  at  the  extremity 
of  the  district  Saint-Sever,  there  was  an  ancient 
mansion,  to  which  vast  gardens  were  attached  ; it 
was  enclosed  with  walls,  around  which  large  trees 
were  planted.  The  busy  hum  of  worldly  affairs 
seemed  to  die  away  in  this  sweet  solitude.  No 
sooner  had  the  traveller  placed  his  foot  upon  this 
secluded  spot,  than  he  believed  himself  in  another 
sphere,  so  sudden  and  agreeable  was  the  change. 
The  high,  towering  trees  and  their  thick  foliage  hid 
even  the  tops  of  the  walls,  and  nothing  of  the  outer 
world  looked  upon  this  chosen  retreat.  The  blue 
sky  above  was  the  only  witness  of  the  acts  of  those 
who  inhabited  St.  Yon,  for  this  was  the  name  by 
which  the  villa  was  known.  One  of  the  last  pro- 
prietors of  this  delightful  spot  had  erected  a chapel 
there : later,  the  property  had  been  rented  by  the 
Benedictine  Nuns,  who  occupied  it  in  1691,  and 
enlarged  the  chapel. 

When  the  Venerable  de  La  Salle  visited  this 
estate  secretly  lest  his  enemies  should  discover 
and  frustrate  his  intentions,  he  found  it  admirably 
suited  to  his  purpose;  and  as  the  ladies  then  in 
possession  were  quite  willing  to  abandon  it  to 
him,  he  at  once  entered  into  negotiations  with 


The  Ven.  J.  B . De  La  Salle . 


207 


the  proprietress,  Madame  de  Louvois,  to  whom 
he  made  known  his  intentions,  and  the  little  means 
he  had  to  realize  them.  The  good  lady,  whose 
heart  Providence  had  already  prepared,  agreed  to 
rent  him  the  establishment  at  a very  moderate 
figure. 

St.  Yon  was  all  that  could  be  desired  in  point 
of  accommodation  ; its  sanitary  conditions  were  such 
that  the  Benedictine  Nuns  had  principally  secured  it 
for  the  benefit  of  their  sick  and  invalid  sisters.  The 
kindness  with  which  they  treated  the  Venerable  de 
La  Salle,  should  not  be  forgotten.  Anxious  to  mani- 
fest their  esteem  for  a servant  of  God  who  was  held 
in  such  veneration  by  Mgr.  Colbert,  their  bishop, 
they  left  the  paintings  and  carpets  of  the  chapel  for 
the  use  of  the  good  Brothers,  who  had  long  since 
forgotten  such  luxuries. 

A few  days  after,  the  lease  was  signed  for  a 
term  of  six  years,  and  M.  de  La  Salle  transferred 
his  novices  to  their  new  and  spacious  home.  The 
work  which  had  commenced  in  Vaugirard,  with  no 
other  crown  than  that  which  encircled  the  head  of 
the  divine  Master,  in  whose  name  such  sufferings 
had  been  endured,  was  now  installed  in  a home 
where  the  roses  that  are  found  accompanying  the 
thorn,  clustered  about  it,  resembling  in  their  de- 
licious odor  the  sweet  perfume  of  virtue  which 
has  rendered  Vaugirard  a household  name  among 
the  Brothers.  Mgr.  Colbert,  with  some  influential 
friends,  often  visited  La  Salle  in  his  new  home,  and 
was  pleased  to  give  him  full  powers  in  his  arch- 
diocese. Needless  to  say,  the  latter  was  over- 


20S 


1 he  Life  and  Work  of 


whelmed  with  holy  joy.  He  was  a captain  who, 
after  having  been  buffeted  by  the  waves  of  perse- 
cution, had  finally  brought  his  devoted  crew  to  a safe 
harbor.  There,  in  breathing  the  air  of  peace  and 
quiet,  they  might  pursue,  undisturbed,  the  work  of 
their  own  sanctification  and  of  their  intellectual  im- 
provement, thus  preparing  themselves  for  the  double 
duties  and  obligations  of  the  good  religious  and  the 
intelligent  teacher.  St.  Yon  also  served  as  an  asylum 
to  which  the  Venerable’s  disciples  could  from  time 
to  time  retire  to  renew  their  fervor,  and  to  strengthen 
themselves  by  the  examples  of  their  holy  Founder. 

This  new  establishment  was  also  to  offer  the 
Venerable  the  opportunity  of  realizing  an  idea 
which  he  had  long  cherished,  but  which,  in  obedi- 
ence to  a law  he  had  prescribed  himself,  he  deferred 
till  the  will  of  God  would  manifestly  indicate  that  he 
should  undertake  its  accomplishment.  In  establish- 
ing training-schools,  the  Venerable  had  supplied  the 
smaller  districts  with  competent  teachers;  his  pre- 
paratory novitiate  had  furnished  him  some  of  his 
best  subjects,  and  the  Sunday  lecture-course  in  Paris 
had  been  of  incalculable  service  to  intelligent  and 
industrious  young  men.  He  was  now  to  organize  a 
fourth  class  of  institutions,  which,  in  its  results,  has 
been  most  beneficial  to  French  society. 

He  had  scarcely  been  settled  at  St.  Yon  when 
many  of  the  principal  families  of  Rouen  and  Darnetal 
requested  him  to  admit  their  sons  as  boarders,  and 
to  take  full  control  of  their  education.  The  pro- 
position was  acceptable  in  more  than  one  sense.  La 
Salle  had  long  entertained  the  desire  of  establishing 


The  Ven . j.  B.  De  La  Salle . 


209 


such  a school : moreover,  the  expenses  under  which 
he  was  placed  rendered  it  necessary  to  realize  his 
idea  at  an  early  day.  Besides,  the  location  was  all 
that  could  be  desired  for  such  an  institution,  and  he 
had  had  his  disciples  long  enough  under  his  care 
and  instruction  to  enable  him  justly  to  undertake 
the  higher  education  of  young  men.  The  boarding- 
school  established  to  receive  the  fifty  young  Irish 
gentlemen  had  already  given  him  considerable  ex- 
perience, which  he  now  sought  to  employ  for  the 
benefit  of  others.  St.  Yon  was  such  a spot  as  the 
Seraphic  St.  Francis  or  the  dear  Saint  Mary  Mag- 
dalen de  Pazzi  would  have  delighted  to  frequent. 
There  they  would  have  found  flowers  in  abundance 
which  they  might  gently  caress,  telling  them  not  to 
cease  preaching  the  love  of  God.  The  Venerable 
de  La  Salle  too  was  an  ardent  admirer  of  nature,  and 
he  often  spent  an  agreeable  hour  in  trimming  the 
trees  that  guarded  the  enclosure.  His  children  also 
found  innocent  amusement  in  the  healthy  exercise 
of  gardening.  The  vast  grounds  attached  to  the 
villa  rendered  it  quite  easy  to  admit  students, 
without  fearing  that  they  would  interfere  in  any 
way  with  the  recollection  in  which  he  desired  his 
novices  to  live:  for  this  was  his  first  consideration. 

Such  reasons  were  decisive.  The  Venerable  de 
La  Salle  therefore  wrote  to  those  who  applied, 
expressing  his  willingness  to  accept  the  care  of  their 
sons.  “ It  was  quite  agreeable  to  him,”  says  Blain, 
“ and  he  opened  his  home  with  pleasure  to  all  those 
who  were  sent  to  be  educated.”  Maiilefer  adds 
that  the  number  of  boarders  sent  was  so  great, 


210 


The  Life  and  Work  of 


that  he  was  obliged  to  form  a college  apart  from  the 
novitiate.  “ In  the  ideas  of  the  holy  Founder  this 
establishment  was  also  to  be  pecuniarily  beneficial 
to  the  Brothers  of  St.  Yon.  “You  complain,”  he 
writes  to  the  procurator-general,  “ that  the  novitiate 
is  very  poor  : I believe  that  the  means  which  God 
wishes  us  to  employ  is  to  take  youths  as  boarders,  to 
instruct  and  educate  them  properly.”  * How  well 
this  idea  of  his  was  realized,  his  biographers  have 
proved.  They  all  agree  in  representing  the  institu- 
tion he  established  as  a most  efficient  and  successful 
undertaking. 

“ Whatever  may  be  the  humility  of  the  saints, 
the  good  they  do  cannot  long  remain  hidden.  The 
reputation  which  the  Venerable  man  and  his  dis- 
ciples had  acquired,  spread  abroad,  and  it  was 
correctly  thought  that  such  men  should  not  limit 
themselves  to  the  direction  of  parish  schools.  It 
was  therefore  proposed  that  they  take  charge  of 
boarders.  M.  de  La  Salle  never  refused  to  do  any 
good  within  his  sphere,  when  proposed  to  him. 
He  received  such  youths  as  were  sent  him  by 
parents  who  could  not  conveniently  keep  them  at 
home.  He  placed  them  under  the  direction  of  a 
skilful  and  learned  Brother,  and  gave  them  regu- 
lations suited  to  their  age  and  capacity.  In  a short 
time  such  results  were  obtained  as  astonished  the 
parents  and  their  friends.”  f The  idea  was  new  in 
France.  The  course  of  studies  was  novel.  Every- 
thing that  this  educational  genius  inaugurated  bore 
the  impress  of  his  originality.  He  always  found  a 


“ Letties  de  M.  de  La  Salle. 


t Ravelet,  p.  361. 


The  Ven . y.  B.  De  La  Salle . 


21  I 


means  of  placing  things  on  a new  basis.  There 
were  numerous  educational  establishments  in  which 
the  higher  branches  were  taught  in  his  day,  but 
no  one  saw  through  their  real  character  better  than 
he.  Perceiving  that  every  grade  of  school,  from 
the  primary  up,  laid  undue  stress  upon  the  study 
of  Latin,  he  resolved  to  inaugurate  a system  better 
calculated  to  fit  young  men  for  the  higher  business 
pursuits.  For  this  purpose,  he  established  a course, 
which,  reversing  this  order  of  things,  and  laying 
no  stress  upon  the  ancient  classics,  gave  undivided 
attention  to  the  literature  of  the  vernacular,  the 
fine  arts  and  the  sciences.  “ The  servant  of 
God,”  says  F.  Lucard,  “ proposed,  by  a course  of 
serious  study,  to  prepare  young  men  who  would 
frequent  these  boarding-schools  for  all  careers  and 
professions  in  which  the  knowledge  of  Latin  was 
not  requisite.  With  this  view,  he  prepared  for  his 
disciples  a course  of  studies  such  as  had  not  existed 
in  France  thus  far.  We  have  been  enabled  to  form 
a correct  idea  of  the  extent  to  which  these  studies 
were  pursued,  by  an  attentive  reading  of  the  regu- 
lations and  of  the  manuscripts  of  some  of  the 
professors  in  the  earliest  boarding-schools.”  * 


*And  in  support  of  this  assertion,  he  refers  to  the  following  documents  : 

1.  Regulation  for  the  boarding-schools  of  St.  Yon  and  Marseilles. 
(Archives  of  the  Regime.') 

2.  Notes  on  the  daily  regulation  of  St.  Yon  in  1742.  (Archives  of 
the  Department  of  the  Seine-Inf erieure . ) 

3.  Papers  concerning  the  course  of  hydrography  in'  the  boarding- 
school  of  Nantes.  (Archives  of  the  Department  of  the  Loire -Inf erieure, ) 

4.  Course  of  Literature  in  MS.  by  Brother  Olivier.  (Archives  of  the 
Regiitle. ) 


212 


The  Life  and  Work  of 


“ In  establishing  this  new  department  in  his 
society,  the  Venerable  de  La  Salle  was  directed  by 
those  broad  and  intelligent  views  which  had  inspired 
him  in  the  founding  of  the  training  and  Sunday 
lecture-schools,”*  and  his  first  care  was  to  make 
the  students  good  and  intelligent  Christians.  He 
began  by  instructing  them  thoroughly  in  the  cate- 
chism, and  in  the  principal  events  of  sacred  historyT 
which  two  branches  were  a subject  of  daily  explana- 
tion. While  anxious  to  form  intelligent  scholars  in 
secular  sciences,  he  was  aware  that  religion  is  the 
warmth  which  gives  life  and  light  in  the  use  of  all 
other  instruction,  and  without  which  learning  be- 
comes a danger  rather  than  a blessing.  We  are  re- 
cording, and  not  inventing.  We  are  speaking  of 
the  beginning  of  the  eighteenth  century.  At  that 
time  this  great  educator  and  man  of  broad  views 
had  not  only  allowed  the  reading  of  the  sacred  text, 
with  proper  safeguards,  but  had  required  it  to  be 
committed  to  memory,  and  then  explained  by  com- 
petent teachers.  So  true  it  is  that,  in  looking  to 
the  example  of  the  intelligent  thinkers  of  the  past, 
we  find  many  questions  solved  which  worry  our 
leaders  of  the  present. 

“ Secular  education  at  St.  Yon  was  divided  into 
two  parts:  the  first  comprised  the  course  usually 
fallowed  in  the  parish  schools, as  founded  by  the 
Brothers,  for  even  these  were  far  in  advance  of 
what  were  then  known  as  free  schools,  throughout 
France.  “ This  comprised  the  reading  of  French, 
Latin,  and  of  manuscripts  or  registers  containing 


* F.  Lucard,  pp.  149,  150. 


f Ibid,  p.  150. 


The  Vcn . J.  B.  De  La  Salle . 


213 


all  classes  and  styles  of  writing,  grammar,  ortho- 
graphy, arithmetic  and  drawing.  The  second  course 
embraced,  besides  these,  history,  geography,  general 
notions  of  literature  and  of  style,  bookkeeping, 
natural  history,  and,  in  certain  cases,  hydrography  ; 
also  music  and  some  of  the  living  languages.  For 
these  courses  the  parents  were  obliged  to  pay,  but 
a botanical  garden  and  a large  library  were  free* for  the 
use  of  the  scholars .”  * The  method  was  successful ; 
the  school  became  known  as  one  of  the  most  thor- 
ough in  France.  Records  testifying  as  much  are 
still  extant.  “ At  St.  Yon/’  says  an  ancient  record 
still  preserved  at  Rouen,  “ they  teach  all  that  relates 
to  commerce,  finance,  enginery,  architecture,  mathe- 
matics ; in  a word,  all  that  a young  man  can  learn, 
with  the  exception  of  Latin.”  f It  has  been  seen  why 
this  last  was  omitted.  Even  in  the  manner  of  con- 
ducting these  studies,  La  Salle  anticipated  modern 
times  : that  manner  was  eclectic.  Each  student 
applied  himself  to  those  branches  best  suited  to  his 
talents,  his  inclinations,  and  his  pursuits  in  life,  as  is 
the  present  custom  of  the  University  of  Virginia. 

“All  the  studies  of  the  second  programme  were  not 
obligatory.  ‘The  prefect  of  the  boarding-school/ 
say  the  regulations  of  St.  Yon,  ‘ will  consult  the 
parents  ; he  will  make  known  to  his  colleagues  the 
special  studies  to  be  pursued  by  their  students,  and 
shall  agree  with  them  as  to  the  time  that  will  be 
given  thereto.'  The  Venerable  de  La  Salle,  there- 
fore, had  the  double  merit  of  having  conceived  and 
realized  the  project  of  special  courses,  wherein  the 


F.  Lucard. 


f “Arch.  dep.  de  la  Seine  Inf.  ” 


214 


The  Life  and  Work  of 


instruction  given  would  be  in  harmony  with  the 
wants  of  certain  localities,  and  the  true  needs  of  the 
students. 

“ His  was  also  the  honor  of  surrounding  these 
courses  with  such  conditions  as  were  proper  to 
secure  their  success,  under  the  twofold  relations  of 
morality  and  intelligence.  Celebrated  thinkers  in 
Germany  have  complained  that  their  gymnasiums 
or  lyceums  have  become  hotbeds  of  irreligion  and 
servility.  The  boarding-schools  established  by  the 
Venerable  de  La  Salle  have  multiplied  in  the  hands 
of  his  disciples,  but  all  were  in  the  last  century, 
and  have  continued  since  to  be,  schools  wherein 
respect  is  prominent,  order  a requisite,  and  religion 
the  mistress.  The  cause  is  easily  determined.  In- 
struction was  not  a dead  letter  with  the  Venerable 
de  La  Salle.  He  employed  it  as  a means  to  do  good, 
but  gave  his  disciples  the  full  right  to  harmonize 
this  instruction  with  the  needs  of  special  times  and 
places,  causing  it  to  progress  with  the  onward  march 
of  science  and  industry;  but  his  essential  aim  was 
to  create,  in  the  boarding-schools  directed  by  his 
disciples,  as  well  as  in  their  parish  schools,  estab- 
lishments wherein  Christian  education  would  be 
imparted.  To  be  convinced  of  what  is  here  ad- 
vanced, it  is  only  necessary  to  read  the  regulations 
established  for  the  proper  direction  of  St.  Yon. 
Several  contain  wise  prescriptions  proper  to  make 
the  studies  flourish  ; in  others  we  perceive  that  all 
has  been  foreseen  to  protect  the  innocence  of  youth, 
through  the  influence  of  a watchful  and  attentive 
discipline.  Thus  evil  was  prevented,  or  cured  upon 


The  Ven.  J.  B.  De  La  Salle . 215 

its  earliest  appearance.”  * We  here  republish  a few 
of  these  regulations  : — 

“ At  the  extremity  of  each  dormitory  there  is  a 
little  oratory  dedicated  to  the  Most  Blessed  Virgin, 
which  one  of  the  most  pious  scholars  decorates  on 
the  principal  feasts.  Each  morning,  before  leaving 
the  dorm  itory , the  scholars  shall  kneel  and  say  the  Sub 
tuums  and  the  invocation,  Sancta  Maria  Immaculata . 

“When  the  morning  prayer  is  concluded,  the  9 
students  will  proceed  to  the  reading  of  manuscripts 
the  recitation  of  catechism  and- of  grammar:  if  any 
scholar,  through  his  fault,  shall  not  have  given  satis- 
faction in  these  branches,  before  Mass,  he  shall  be 
deprived  of  recreation.  This  correction  is  imposed 
upon  all  those  who  will  voluntarily  have  omitted, 
or  badly  performed,  their  class  duties.  On  certain 
days  the  rules  of  politeness  will  be  explained.  One 
master  will  have  control  of  this  department. 

“All  the  general  evolutions  of  the  scholars  must 
be  executed  with  order  and  in  silence;  the  students 
will  walk  one  after  the  other;  a Brother  will  be 
placed  at  the  head  of  the  rank,  and  another  at  the 
end.  If  needed,  a third  or  a fourth  Brother  may  be 
employed  in  securing  order. 

“ In  public  promenades  the  students  shall  be  ranged 
three  by  three,  which  is  much  wiser  and  more  pru- 
dent than  placing  them  two  by  two. 

“ When  the  scholars  have  reached  the  play-ground, 
they  shall  be  divided  into  three  sections,  the  young 
men,  the  juniors,  and  the  small  children.  The 
Brother  in  charge  of  the  last  class  will  be  very 


* F.  Lucard,  Vie,  p.  151* 


216  The  Life  and  Work  of 

vigilant,  owing  to  their  giddiness  and  exposure  to 
accidents. 

“ In  winter,  if  the  weather  be  disagreeable  on  t he 
holidays  or  during  evening  recreations,  the  students 
will  amuse  themselves  in  the  class-rooms.  They  will 
be  required  to  speak  in  a low  tone  of  voice,  and  they 
may  play  dominos,  checkers,  or  other  games  that 
are  not  noisy.  They  may  also  read  interesting  and 
instructive  books. 

“ On  promenade  days  a conference  will  be  made 
to  the  students  instead  of  spiritual  reading.  Those 
who  appear  inattentive  or  distracted  must  be  par- 
ticularly questioned. 

“ As  the  principal  duty  of  the  masters  is  to  form 
the  students  to  the  Christian  virtues,  they  will  be 
careful  to  give  them  the  example  of  perfect  union 
among  themselves;  and  piety,  justice,  evenness  of 
temper  and  zeal  must  be  manifest  among  them,  to 
form  their  students  to  the  virtues  necessary  in 
society,  and  likewise  to  develop  their  talents  accord- 
ing to  the  state  which  they  are  to  embrace. 

“ The  masters  will  in  vain  strive  to  gain  the  esteem 
and  the  good-will  of  their  students,  unless  these 
latter  perceive  that  religion,  justice  and  kindness 
direct  all  their  teachers’  actions,  and  render  them 
irreproachable. 

“ Every  Wednesday  and  Saturday  the  prefect  and 
the  professors  will  meet  to  exchange  ideas  in  regard 
to  the  studies,  and  also  to  determine  the  names  of 
such  as  may  have  deserved  to  be  kept  from  recre- 
ation the  following  days.”* 

* R&glement  de  St.  Yon. 


The  Ven.  J.  B.  De  La  Salle . 


217 


In  reading  these  regulations,  without  giving  the 
date  of  their  publication,  one  would  suppose  that 
they  were  the  production  of  some  director  who  had 
examined  a number  of  similar  programmes,  and  had 
extracted  what  was  best  in  each. 

They  are  replete  with  good  sense.  They  show 
rare  insight  into  human  nature.  They  speak  of  a 
fatherly  care,  and  a tender  respect  for  youth.  They 
leave  nothing  untouched.  The  direction  of  the 
outward  deportment  is  attended  to,  as  well  as  that 
of  the  moral  sentiments.  All  this  forethought  and 
accuracy  is  the  more  remarkable  when  we  remem- 
ber that  we  are  quoting,  not  from  a regulation  of 
to-day  or  yesterday,  but  from  an  original  document 
of  nearly  two  hundred  years  ago. 

Religion  presided  at  all  the  exercises.  Pious  con- 
fraternities kept  up  the  fire  of  devotion,  and  the 
example  of  earnest  professors  made  up  the  sum  of 
influences  which  enabled  the  student  to  leave  St.  Yon 
fully  prepared  to  meet  the  world  and  its  varied 
obligations  and  responsibilities. 

Each  year’s  experience  has  confirmed  the  wis- 
dom of  these  regulations,  and  the  superiors-general 
who  have  succeeded  La  Salle  have  been  careful 
to  preserve  them  intact.  Brother  Agathon,  one  of 
the  most  distinguished  among  these  generals,  says  : 
“ After  having  examined  these  regulations  of  the 
boarding-school  at  St.  Yon,  we  hereby  approve 
them,  and  wish  that  they  be  continued  in  force 
without  alteration,  addition  or  abridgment,  for  they 
have  been  established  by  M.  de  La  Salle,  and  con- 
tinued by  our  predecessors,  as  fit  to  produce  g^reat 


2 1 8 


The  Life  and  Work  of 


good.  We  therefore  wish  that  they  be  preserved 
in  their  entirety,  and  that  no  change  be  made  save 
by  our  written  authority  or  that  of  our  successors* 
who,  for  good  reasons,  may  deem  proper  to  alter 
something  therein.” 

The  success  which  attended  St.  Yon  naturally 
failed  for  similar  establishments  elsewhere.  Prior 
to  the  French  Revolution  of  1798,  they  were  very 
numerous.  Contemporaneous  testimony  to  the  fact 
is  on  record.  “ Boarding-schools,”  says  a writer 
in  1792,  “ have  always  been  numerous  among  the 
Brothers.  They  have  been  approved,  protected  and 
patronized,  as  useful  to  all  branches  of  commerce.”  * 
The  fact  had  a legal  recognition  in  France.  In  the 
letters-patent  granted  the  institute  by  Louis  XV,  it 
is  formally  stipulated:  “ We  permit  the  Brothers,” 
says  this  document,  “ to  receive  such  boarders  as 
present  themselves  of  their  own  accord.”  The  manu- 
script Rules,  bearing  date  of  1717,  two  years  prior 
to  the  death  of  their  saintly  framer,  contain  this 
clause:  “ The  Brothers  may  open  boarding-schools 
in  the  buildings  attached  to  the  novitiate,  or  in  a 
structure  destined  for  the  purpose,  when  the  supe- 
rior, with  the  advice  of  his  assistants,  shall  judge 
this  necessary.”;}:  As  early  as  1751,  they  had  be- 

come so  numerous  that  it  was  decreed  in  General 
Chapter  that  no  others  should  be  opened  without 
grave  reasons.!  With  the  Revolution  came  the  dis- 
solving of  the  society,  the  scattering  of  documents, 

* “Id6e  g£n6rale  de  l’Institut  des  Freres  des  Ecoles  Chr^tiennes,” 
p.  34.  Jmprim6  a Angers.  1792. 

t Archives  du  Regime . Regies  MS.,  1717. 

t Ibid  Chap.  Gen . de  1 75 1,  7 Q stance.  Art.  ior. 


The  Ven.  J.  B.  De  La  Salle . 


219 


the  breaking  off'  from  the  old  traditions,  and  the 
subsequent  misunderstandings  in  reference  to  this 
important  subject.* 

The  interest  which  La  Salle  felt  in  this  important: 
enterprise  did  not  prevent  him  from  devoting  proper 
and  constant  attention  to  his  other  communities. 
Brother  Barthelemy  was  placed  at  the  head  of  the 
novitiate;  another  learned  and  experienced  Brother 
was  given  charge  of  the  boarding-school ; Brother 
Ponce  took  the  direction  of  the  parochial  schools  in 
Rouen.  He  had  already  distinguished  himself  in 
the  management  of  the  classes  in  Paris.  Occasion- 
ally the  holy  Founder  supervised  their  work;  and 
his  counsels  enabled  his  sons  to  prosper  beyond 
their  fondest  anticipations. 

St.  Yon  had  quite  a number  of  students  as  early 
as  1706,  and  the  pastor  of  the  parish,  Abbe  Hecquet, 
desired  to  exercise  his  parochial  duties  in  their 
behalf.  We  shall  learn  in  another  chapter  of  the 
agreement  which  was  concluded  in  this  respect. 
Gratitude  was  one  of  the  most  shining  qualities  in 
the  character  of  M.  de  La  Salle.  He  never  felt 
that  he  had  done  enough  for  any  favor  that  had 
betn  shown  him.  He  naturally  was  more  than 
gratified  with  the  result  of  the  institution  at  St. 
Yon,  and,  to  mark  his  appreciation,  he  opened  a 
parochial  school  at  the  expense  of  the  Brothers. 
The  funds  which  had  previously  been  employed  in 

* After  speaking  of  the  Brothers’  College  at  Passy,  a great  authority 
on  educational  matters  says:  “France  enjoyed  these  beneficial  institu- 
tions before  the  Revolution.  Rouen,  Rheims,  Saint-Omer,  Nancy,  Car- 
cassonne, Montpelier,  and  many  other  cities,  had  similar  colleges,  and 
were  indebted  for  them  to  the  zeal  a id  devotedness  of  the  Brothers. ” 
(Mgr.  Dupanloup,  De  /’ Education,  t.  i,  p.  283.) 


220 


The  Life  and  Work  of 


paying  lay  teachers,  were  now  given  to  the  city  to 
be  distributed  in  charity.  The  school  was  opened 
in  the  same  populous  quarter  in  which  a grateful 
people  has  recently  erected  the  beautiful  statue  of 
this  benefactor  of  society. 

During  a certain  number  of  years  the  college  of  St. 
Yon  received  only  such  scholars  as  were  morally 
beyond  reproach  ; but  the  reputation  the  institution 
had  acquired  was  such,  that  many  parents  requested 
the  holy  Founder  to  admit  young  men  whose  con- 
duct had  not  been  satisfactory.  La  Salle  consented, 
but  kept  these  young  people’s  apartments  separate 
from  the  boarding-school  proper.  These  were  sub- 
jected to  severer  discipline;  and  as  their  derelic- 
tions had  often  been  the  result  of  thoughtless  levity 
and  bad  example  rather  than  of  ill-will,  a few  months 
under  the  influence  of  virtuous  masters,  in  an  atmo- 
sphere of  piety,  with  no  sights  save  the  green  fields 
and  the  smiling  gardens  about  them,  sufficed  to 
work  a complete  change  in  their  character. 

M.  de  Pontcarre,  president  of  the  parliament  of 
Rouen,  continued  his  warm  friendship  to  the 
Brothers  of  St.  Yon.  After  the  fatigues  of  par- 
liament, he  found  rest  in  the  solitude  of  the  place, 
away  from  the  agitating  scenes  of  political  life. 
He  was  wont  to  walk  in  the  garden,  where  his 
Venerable  friend  had  appropriated  a certain  alley 
for  his  sole  use.  There  he  matured  his  plans, 
and  strengthened  that  wisdom  that  made  him 
the  chosen  leader  of  men.  Seeing  the  influence 
which  M.  de  La  Salle’s  sons  had  upon  the  giddy 
young  people  who  were  confided  to  them,  he 


The  Ven . J.  B.  De  La  Salle . 


221 


bethought  him  of  asking  the  servant  of  God  to  take 
a certain  number  of  persons  who  had  even  been 
condemned  to  some  term  of  punishment.  Pie  saw 
that  there  was  also  room  for  another  class  of 
persons  in  St.  Yon.  Much  has  been  said  of  the 
lettres.  de  cachet . They  were  secret  orders  for 
privately  withdrawing  from  society  a dangerous 
member,  on  whom  the  law  might  take  hold,  and 
more  effectually  destroy.  They  were  intended  to 
save  the  honor  of  families  of  distinction,  by  silently 
placing  members  belonging  to  them  beyond  the 
power  of  sullying  their  name  by  a criminal  record. 
As  they  depended  solely  upon  the  will  of  the  king, 
they  were  subject  to  great  abuse.  “ Undoubtedly/' 
says  Beaurepaire,  “ they  were  greatly  abused  ; but 
in  the  generality  of  cases  the  letters  of  the  king 
were  directed  against  the  insane,  or  they  struck,  in 
their  personal  interest,  or  in  that  of  a name  or  an 
order  whose  honor  they  sought  to  save,  parties 
whom  ordinary  justice  might  have  treated  much 
more  severely  than  did  the  good  pleasure  of  the 
king.”*  The  objects  of  these  letters  M.  Pontcarre 
proposed  to  La  Salle  also  to  accommodate.  This 
could  not  well  be  done  by  creating  an  establishment 
distinct  from  that  founded  for  young  men  of  dissi- 
pated lives,  but  both  might  be  merged  in  one,  by 
dividing  that  one  into  two  distinct  divisions,  namely  : 
those  who  were  decidedly  vicious,  and  those  who 
showed  simply  weakness  of  character,  but  at  the 
same  time  gave  evidence  of  serious  efforts  to  reform. 
The  former  were  confined  in  separate  rooms,  while 


Notice  sur  les  Maisons  de  Force , p.  4. 


222 


The  Life  and  Work  of 


the  latter  were  permitted  to  work  and  recreate  them- 
selves together  during  several  hours  of  the  day. 
The  plan  worked  admirably.  On  their  first  entrance 
all  were  subjected  to  the  severest  discipline,  but  it 
relaxed  in  proportion  to  their  reform.  They  were 
given  good  books  to  read  ; they  were  instructed  in 
the  French  language  and  literature,  and  in  mathe- 
matics; the  younger  members  whose  means  were 
not  independent  were  taught  trades,  and  workshops 
were  set  up  for  them  on  the  grounds ; all  were  en- 
couraged in  the  innocent  amusement  of  rearing  sing- 
ing-birds and  trailing  flowers  upon  their  window 
railings.  This  institution  flourished  till  toward 
the  end  of  the  eighteenth  century.  In  1777  it  num- 
bered seventy-seven,  twenty-nine  of  whom  were 
placed  there  for  mental  derangement.  “ These 
gentlemen,”  says  an  ancient  manuscript  of  St. 
Yon,  “ were  in  a great  measure  persons  of  quality  ; 
some  of  them  members  of  eminent  families,  officers, 
lawyers,  priests,  religious,  merchants,  and  some 
giddy  youths.  There  were  also  several  insane.”  But 
La  Salle  did  not  have  these  men  merely  instructed 
in  letters  and  trades  ; he  did  not  establish  schools 
and  workshops  simply  for  their  own  sake : these 
were  only  means  to  a higher  aim.  Those  men 
were  to  be  reclaimed.  To  this  point  he  bent  all  his 
energies.  Exhortations  and  conferences,  spiritual 
readings  made  every  evening  after  recreation,* 
the  sacraments  and  prayer,  were  all  resorted  to, 
in  order  to  elevate  the  thoughts  and  aspirations 
of  those  unfortunate  ones.  Nor  did  they  remain 

* Coutumier  de  la  Pension  de  Force  de  St.  Yon . 


The  Ven.  J.  B.  De  La  Salle. 


223 


unsuccessful.  “ It  is  inconceivable,”  says  an 
eye-witness,  “ how  many  perverted  people  became 
converted  in  this  manner : how  many  rebellious 
or  unruly  youths  learned  to  become  modest  and 
submissive  ; how  many  returned  to  duty  and  virtue. 
The  most  of  those  who  were  confined  therein 
proved,  in  their  subsequent  conduct,  the  power  and 
the  goodness  of  the  education  they  had  received.”* * * § 

Thus  do  we  find  St.  Yon  the  most  complete,  and, 
in  the  diversity  of  work  done,  the  most  general  in- 
stitution in  France.  In  one  part  is  the  novitiate ; 
in  another  is  the  college ; in  a third  place  the 
prisoners’  home;  in  a fourth  the  workshops;  out- 
side, a free  school  for  poor  children. f With  one 
other  establishment  it  would  have  embodied  all  the 
kinds  of  institutions  that  the  genius  of  La  Salle 
created  : there  was  still  wanting  the  normal  school. 
His  earliest  and  most  authentic  biographer  tells  us 
that,  in  concert  with  the  first  Brothers,  he 
conceived  the  project  of  endowing  St.  Yon  with  a 
normal  school  for  the  education  of  lay  teachers,  but 
unknown  obstacles  interfered  with  the  generous 
project.^  As  it  was,  the  institution  had  become 
famous.  Tourists  spoke  of  entering  the  famous  house 
of  St.  Yon.§  And  now  that  St.  Yon  has  established 
an  enviable  reputation,  envy  and  jealousy  begin  to 
buzz  abroad  strange  reports  of  its  management. 

It  was  in  1708  that  these  rumors  came  to  a crisis. 


* Pere  Plain,  “ Vie  de  M.  de  La  Salle.” 

t See  the  plan  of  Sr.  Yon  in  the  Appendix. 

\ Pere  Plain,  “Vie  de  M.  de  La  Salle,”  p.  27a. 

§ Notes  el  Remarque s sur  toules  les  Villes  de  la  Haute  Normandie. 
(MS.  Pibl.  Rouen.) 


224 


The  Life  and  Work  of 


La  Salle  was  t+ien  sick  in  bed.  The  grumblers  on  this 
occasion  were  old-time  people,  who  regarded  with 
a suspicious  eye  all  the  innovations  which  this  edu- 
cational genius  was  making  upon  their  traditional 
notions  of  matters  pertaining  to  youth.  They  de- 
posed before  the  mayor  that  the  whole  management 
was  wrong.  The  mayor  was  both  timid  and  prudent. 
He  did  not  wish  to  act  without  advice.  The  first  per- 
son to  whom  he  communicated  the  late  deposition, 
happened  fortunately  to  be  President  Pontcarre. 
The  latter  immediately  told  him  : “ Instead  of  charg- 
ing others  to  make  an  inquiry,  let  us  both  go  there 
together  ; you  will  then  be  able  to  verify  for  yourself 
the  facts  charged  against  the  institution,  and  inform 
yourself  of  the  wise  government  and  prudent  econ- 
omy of  the  new  establishment.”  They  proceeded 
to  the  house  together,  and  found  the  Venerable  in 
his  bed,  in  the  most  uncomfortable  room  in  the  build- 
ing. It  was  damp  and  bare.  The  only  furniture  it 
contained  was  the  bed  on  which  he  lay,  a table 
made  of  deal  boards,  two  chairs  and  a crucifix. 
President  Pontcarre  announced  the  object  of  their 
visit.  “You  have  been  deceived,  sir, ” said  the 
Venerable  de  La  Salle  to  the  mayor;  “our  house 
is  not  as  badly  managed  as  is  represented.  A 11 
our  Brothers  are  occupied  ; but  we  assign  each  the 
office  suited  to  his  capacity.”  After  entering  into 
details  of  the  workings  of  the  various  departments, 
he  told  the  mayor  to  go  and  see  for  himself,  and 
judge  of  the  spirit  animating  pupils  and  profes- 
sors. Both  visitors  went  through  all  parts  of  the 
house,  and  when  they  returned  to  the  room  of 


The  Ven . J.  B . De  La  Salle . 


225 


the  superior,  the  mayor  expressed  both  astonish- 
ment and  satisfaction  at  the  order  and  efficiency 
with  which  every  part  of  the  varied  system  was 
carried  out.  On  their  leaving,  M.  Pontcarre 
remarked:  “ Did  not  I tell  you,  Mr.  Mayor,  that 
you  would  return  from  St.  Yon  much  more 
satisfied  than  you  went  there ?”* *  Complaints, 
thereafter,  broke  at  the  feet  of  this  good  mayor  like 
waves  upon  the  rock.  He  had  learned  more  than 
hearsay  : he  had  seen. 

* F.  Lucard,  “ Vie  de  M.  de  La  Salle,”  t.  ii,  p.  5,  2me  edition. 


• Y?n’  e.ve?  after  two.  centuries,  possesses  all  the  traits  we  give  it 
in  the  description.  During  the  great  Revolution-^  was  confiscated 
rom  the  Brothers,  and  is  now  (1876)  used  as  an  insane  asylum  for 
women.  The  Sisters  of  St.  Joseph  are  in  charge,  and  preserve,  as 
tar  as  possible,  the  marks  of  its  ancient  purposes.  The  Novices’  Chapel 
™Stl  Vn  ? faiir  State  of  identity>  and  the  main  buildings  are  intact. 

. .Pe*  Panned  by  the  Venerable,  and  built  by  the  Brothers, 
is  still  in  existence.  J 

See  plan  of  the  establishment  on  the  following  page. 


The  Ven.  J.  B.  De  La  Salle. 


227 


CHAPTER  VIII. 

Troubles  in  Paris. — The  Writing-Masters. — Parliament  refuses  to  sustain 
the  Venerable's  Appeal. — St.  Sulpice  Schools  temporarily  closed. — The 
Brothers  return. — Schools  in  Mende  and  Alais. — Protestant  Scholars 
received. — Foundations  in  Grenoble,  Valr£as  and  St.  Denis. — Brother 
Joseph  named  Visitor. — The  Venerable  visits  his  Communities. — 
Assembly  at  St.  Yon. — Brother  Gabriel  and  the  Roman  Mission. — 
Famine  in  1709. — The  Novitiate  brought  to  Paris. — M.  Helvetiusand 
tiie  sick  Brothers  at  St.  Sulpice. — Brother  Barth61emy. — The  Brothers 
in  Moulins  and  Boulogne. — The  Abbe-Clement  Difficulty. — The 
Bishop  of  Avignon. — The  Venerable  ill  at  Vans. — FF.  Henri  and 
Nicolas. — M.  de  La  Salle  returns  to  Marseilles. 

While  the  Brothers  of  Rouen,  and  those  of  St. 
Yon  in  particular,  were  thus  enjoying  the  most 
profound  peace,  their  companions  in  Paris  were 
again  the  objects  of  persecution.  It  was  evident 
that  the  evil  genius  of  all  baleful  influences  had 
determined  to  drive  the  new  teachers  from  their 
strongholds  in  the  capital.  The  more  anxious  M.  de 
La  Salle  appeared  to  secure  the  perpetuity  of  these 
schools,  the  more  unstable  seemed  the  ground  upon 
which  they  were  erected.  The  reputation  which 
•these  parochial  schools  had  won,  especially  that  of 
St.  Sulpice,  was  the  great  crime  for  which  they  were 
attacked.  The  writing-masters  and  their  sympa- 
thizers believed  that  it  was  useless  to  strive  longer  in 
their  profession,  if  the  Brothers  continued  to  receive 
scholars  whose  parents  were  not  poor,  and  who 


228 


The  Life  and  Work  of 


otherwise  would  have  been  obliged  to  patronize  the 
secular  establishments. 

The  Brothers’  great  fault  was  their  success.  This 
the  writing-masters  could  no  longer  quietly  endure. 
They  had  recourse  to  their  usual  methods,  and  avail- 
ing themselves  of  the  plea  that  the  Brothers  were 
not  legally  recognized,  summoned  them  before  the 
court.  La  Salle  refused  to  appear,  and  even  dis- 
regarded the  sentence  which  had  been  pronounced 
against  him  by  the  lower  court.  He  instructed  his 
Brothers  to  continue  their  classes  as  usual.  This  was 
made  an  additional  crime,  and  we  find  the  following 
memorial  prepared  by  the  plaintiffs:  “They  (the 
Brothers)  continued,  from  the  first  of  September, 
1704,  to  receive  the  children  of  the  wealthy  in 
various  quarters  of  the  city,  where  they  taught 
these  children  publicly.  The  masters  of  the  primary 
schools  declare  that  this  is  very  prejudicial  to  their 
interests  ; they  thus  see  themselves  deprived  of 
their  best  scholars,  the  children  of  distinguished 
families,  which  prevents  them  from  earning  a liveli- 
hood : and  this  they  are  willing  to  declare  in  open 
court.” 

The  sympathy  which  the  Brothers  had  already 
acquired  gave  this  trial  a certain  notoriety  abroad, 
and  the  attorney-general  at  Paris  prepared  a paper 
on  such  communities  as  had  not  received  letters- 
patent.  This  he  presented  to  Louis  XIV. 

The  enemies  of  La  Salle  spoke  of  him  in  their 
memoir  as  the  “so-called  superior  of  the  would-be 
Brothers  of  the  Christian  Schools.”  When  Louis 
XIV  asked  for  information  on  this  point,  Cardinal 


The  Ven.  J.  B.  De  La  Salle. 


229 


de  Noailles  was  happy  to  inform  the  prince  that,  so 
far  from  being  an  intruder,  M.  de  La  Salle  had  been 
recognized  as  superior  of  a regularly  constituted 
community,  since  he  and  his  predecessor,  Mgr.  de 
Harlay,  had  approved  the  society.  The  appeal 
which  La  Salle  made  to  parliament  was  left  for  two 
years  without  being  acted  upon,  and  this  gave  his 
disciples  some  repose.  It  was  during  this  interval 
that  he  set  on  foot  the  college  and  schools  of  Rouen. 
But  his  enemies,  fearing  that  further  delay  would 
prove  detrimental  to  their  cause,  took  measures 
similar  to  those  which  they  had  previously  pursued. 
In  the  August  of  1705  they  proceeded  in  a body  to 
the  schools  of  St.  Sulpice ; they  insulted  the  Brothers, 
they  drove  away  every  child  having  an  appearance 
of  being  possessed  of  home  comforts  ; they  carried 
away  the  school  furniture,  and  would  even  have 
sold  it,  were  it  not  for  the  energetic  opposition  of 
the  school  of  St.  Placide.*  When  the  Venerable 
de  La  Salle,  who  was  then  in  St.  Yon,  had  read  the 
letter  detailing  these  injuries,  he  said : “ God  be 
blessed.  If  our  work  be  of  men,  it  will  fall  ; but  if  it 
be  of  God,  the  world  will  league  against  it  in  vain. 
Their  attacks  will  but  strengthen  the  foundations, 
and  render  its  services  more  durable  and  efficacious.,, 
As  soon  as  he  could  possibly  leave,  he  hastened  to 
Paris,  where  his  children  impatiently  awaited  him. 
No  sooner  had  he  seen  the  condition  of  affairs  than 
he  perceived  that  there  was  no  hope  under  the  cir- 
cumstances. Pie  had  relied  upon  the  pastor  of  St. 
Sulpice,  as  it  was  from  him  alone  that  the  Brothers 

* F.  Lucard,  “ Vie  de  M.  de  La  Salle,”  t.  i,  2me  edition,  p.  221. 


230 


The  Life  and  Work  of 


held  their  contested  rights  ; but  his  efforts  in  this 
direction  were  of  no  avail.  “The  Brothers/'  says 
F.  Lucard,  “ had  for  their  defence  but  the  affection 
of  their  pupils  and  the  confidence  of  families:  glori- 
ous and  blessed  arms,  but  powerless  before  the  law 
to  deliver  ‘them  from  the  hands  of  enemies  thirsting 
for  their  destruction.”*  On  the  fifth  of  Februarj^, 
1706,  parliament  refused  to  entertain  La  Salle’s 
appeal,  and  forbade  him  or  his  disciples  to  hold  any 
school  without  the  authorization  of  the  inspector  of 
charity  schools ; thus  preventing  him  from  carrying 
out  his  intentions,  and  threatening  to  place  the 
schools,  even  if  continued,  under  the  direction  of 
persons  who  understood  neither  the  Brothers  nor 
their  method,  and  who  were  not  disposed  to  under- 
stand the  one  or  the  other.  The  Venerable  de  La 
Salle  had  made  every  sacrifice  except  that  of  prin- 
ciple: this  he  refused  to  yield.  It  would  have  been 
a violation  of  the  promise  he  had  made  never  to 
do  anything  merely  to  secure  the  protection  of 
human  authority.  The  schools  of  St.  Sulpice  were 
therefore  closed,  over  a thousand  children  were 
reluctantly  sent  adrift,  and  the  masters  distributed 
among  the  various  communities,  where  they  were 
much  needed,  and  in  which  their  assistance  was 
productive  of  great  good. 

That  the  Brothers  might  not  easily  return  to  St. 
Sulpice,  other  teachers  were  sought;  but  their 
number  was  so  small,  and  among  these  so  few  gave 
proof  of  the  zeal  and  intelligence  of  those  who  had 
a few  months  previously  been  allowed  to  retire,  that 

* F.  Lucard,  “Vie  de  M.  de  La  Salle,”  t.  i,  2mo  edition,  p.  222. 


The  Ven . J.  B . De  La  Salle . 


231 


a spirit  of  discontent  soon  became  manifest  among* 
the  people.  God  was  also  pleased  to  touch  the 
heart  of  M.  Chetardie,  who  had  not  defended  the 
Brothers  in  their  late  difficulties  with  all  the  zeal 
that  his  former  energy  would  have  given  reason  to 
expect.  He  wrote  to  the  Venerable  Founder,  asking 
that  all  past  differences  be  forgotten,  and  that  the 
Brothers  be  returned  to  his  parish.  The  latter 
was  too  humble  to  ask  for  any  further  apology,  and 
he  hastened  to  return  the  twelve  teachers  who  had 
been  taken  from  St.  Sulpice.  An  arrangement  was 
made  by  which  any  further  disturbance  was  pre- 
vented. This  reopening  took  place  in  the  month 
of  October,  1706;  and  the  marks  of  affection  and 
gratitude  shown  by  the  pupils  and  their  parents 
more  than  compensated  for  the  Brothers’  past  suffer- 
ings. Far  from  seeking  to  avoid  meeting  M.  de 
La  Chetardie,  La  Salle  took  the  earliest  opportunity 
to  show  that  he  entertained  toward  him  no  harsh 
feelings.  He  assisted  the  Brothers  in  reorganizing 
the  classes,  and  thus  proved  himself  superior  to 
those  little  piques  and  jealousies  upon  which  small 
minds  feed. 

As  usual,  the  Brothers  received  all  scholars  that 
presented  themselves,  without  asking  any  questions 
as  to  their  position. 

“We  cannot  too  highly  praise  the  wise  and  intelli- 
gent firmness  displayed  by  the  Venerable  in  this 
delicate  affair.  It  contributed  not  only  to  establish 
the  liberal  principle  upon  which  parochial  schools 
were  henceforth  to  be  founded,  but,  by  bringing 


232 


The  Life  and  Work  of 


about  a settlement  between  the  conflicting  rights 
of  pastors  and  private  teachers,  constant  litigation 
was  thus  brought  to  a satisfactory  termination. 
The  settlement  arrived  at  was,  that  in  all  that  re- 
ferred to  parochial  schools  the  masters  were  to 
depend  solely  upon  the  pastor.”  During  this  time 
the  institute  was  establishing  itself  firmly  in  other 
parts  of  France.  The  novitiate  at  St.  Yon  received 
a large  number  of  postulants,  and  thus  the  Vener- 
able Founder  was  enabled  to  accede  to  some  of  the 
many  requests  he  received  to  send  his  children  into 
other  dioceses.  Among  the  earliest  to  receive  his 
attention  was  the  city  of  Mende.  Mgr.  de  Piencourt, 
bishop  of  that  city,  was  already  in  the  decline  of  a 
life  which  had  been  spent  in  doing  good.  Among 
the  charities  that  distinguished  his  administration, 
was  the  foundation  of  a public  hospital.  His  intelli- 
gence and  his  faith  taught  him,  however,  that  he  had 
other  obligations,  perhaps  more  pressing  than  the 
care  of  the  bodily  wants  of  his  poor.  Thus  far  his 
schools  had  not  been  a success,  and,  before  leaving 
this  world,  he  desired  to  place  them  upon  a satisfac- 
tory basis.  He  wrote  to  the  Venerable  de  La  Salle, 
and  in  a few  days  had  the  happiness  of  raising  his 
hands  in  benediction  over  the  kneeling  form  of  good 
Brother  Ponce,  who  was  sent  to  prepare  the  mission. 
Soon  after  the  venerable  prelate  wrote  to  the  servant 
of  God  in  the  following  terms  : “ I cannot  bless  God 
too  much  for  having  inspired  you  to  train  school- 
masters to  instruct  youth,  and  to  form  them  to 
Christian  piety.  It  is  impossible  to  be  more  con- 
tented than  we  are  with  the  Brother  you  have  sent 


The  Ven . J.  B.  De  La  Salle . 


233 


us.  We  would  be  very  grateful  if  you  could  send 
us  another,  who  will  be  expert  in  arithmetic  and 
penmanship,  for  it  is  thus  we  hope  to  attract  all 
the  children,  and  be  enabled  to  give  them  the  first 
impressions  of  Christian  piety.  On  my  part,  they 
will  find  all  the  protection  that  I can  possible  give 
them,  so  that  they  will  have  reason  to  be  quite  happy 
in  this  city.”  Two  Brothers  were  sent,  and  M.  de 
Piencourt  had  the  consolation  of  seeing  his  work 
fairly  inaugurated.  Fearing  that  unforeseen  circum- 
stances might  interfere  with  the  prosperity  of  the 
schools  after  his  death,  he  gave  the  Brothers  a 
house,  and  established  a fund  for  their  maintenance. 

The  Brothers  were  next  urgently  solicited  to 
establish  a school  in  Alais.  This  city  had  been,  till 
within  a short  time,  included  in  the  jurisdiction  of 
the  Bishop  of  Nimes;  but  Louis  XIV,  seeing  that  it 
was  one  of  the  strongholds  of  heresy,  as  the  best 
way  to  counteract  the  evil,  made  it  an  episcopal  see. 
M.  Maurice  de  Saulx,  superior  of  the  royal  missions, 
was  consecrated  its  first  bishop.  It  was  Innocent 
XII  who  sent  the  Bulls.  M.  Merez,  vicar-general  of 
the  new  diocese,  ably  assisted  his  zealous  prelate, 
and  knowing  that  evil,  to  be  counteracted,  must  be 
attacked  in  its  source,  resolved  to  begin  with  the 
instruction  of  the  children.  After  consultation,  it 
was  determined  to  invite  M.  de  La  Salle  to  send 
some  of  his  disciples.  M.  Merez  had  been  a col- 
lege companion  of  the  Venerable  Founder,  and 
believed  that  this  would  be  in  his  favor.  From  the 
letter  he  sent,  we  extract  this  passage:  “I  do  not 
know  if  my  name  is  still  familiar  to  you,  or  if  you 


2 34 


The  Life  and  Work  of 


at  all  remember  me,  but  I have  not  forgotten  you  • 
and  I recollect  quite  well  having  seen  you  at  St.  Sul- 
pice.  You  were  then  a canon  of  Rheims;  this  was 
in  1671.  I have  learned  that  you  have  since 
resigned  your  canonry,  and  that  you  devote  your- 
self to  every  good  work  ; and,  among  others,  that 
you  have  formed  a community  of  teachers  who  do 
much  good  wherever  they  are  established.  They  are 
greatly  needed  here,  where  we  can  scarcely  find 
Catholics  to  whom  we  may  confide  the  direction 
of  youth.  We  desire  some  sent  immediately  to  Alais. 
We  wish  to  destroy  heresy,  and  to  reestablish  the 
Catholic  religion.  The  task  is  great,  and  we  need 
good  laborers.  I have  recourse  to  you,  and  ask  for 
some  of  your  disciples.  Pere  Beauchamp  has 
greatly  praised  those  he  has  seen  in  Avignon  and 
in  Marseilles.” 

This  letter  gave  great  joy  to  the  Venerable 
Founder.  He  perceived  that  he  was  still  remem- 
bered by  his  schoolmates;  and  his  heart  exulted  at 
the  thought  that  his  children  were  invited  to  take 
part  in  the  conversion  of  those  who  had  strayed 
from  the  one  true  fold.  He  sent  two  experienced 
teachers,  who  were  received  by  M.  Saulx,  who  pre- 
sided at  the  opening  of  the  school,  in  the  month  of 
October,  1707.  He  obtained  an  annual  stipend  for 
them  from  Louis  XIV,  and  named  the  humble  begin- 
ning “The  Royal  School.”  In  a few  months  the 
number  of  Brothers  was  increased,  and  M.  Saulx 
addressed  the  Venerable  de  La  Salle  the  following 
letter:  “Your  teachers  give  us  every  satisfaction. 
I have  the  pleasure  to  thank  you  for  having  sent 


The  Ven>  J,  B.  De  La  Salle . 


235 


them,  and  I wish  you  to  give  us  a greater  number. 
I am  doing,  and  will  do,  all  in  my  power  in  their 
favor,  for  they  are  accomplishing  incalculable  good.” 

The  Brothers  of  Alais  were  also  given,  in  their 
mission,  a very  delicate  part  to  perform.  The  au- 
thorities required  Calvinist  parents  to  send  their 
children  to  the  “ Christian  Schools.”  The  spirit  of 
the  children  thus  forced  to  attend  classes  to  which 
they  and  their  parents  were  opposed,  may  easily  be 
imagined.  The  Brothers  did  all  in  their  power  to 
lessen  the  difficulty  for  their  little  Protestant  friends, 
and  in  a short  time  had  the  gratification  to  learn  from 
the  lips  of  their  former  enemies,  the  Calvmistic 
parents,  how  pleased  they  were  at  the  progress 
their  children  were  making,  and  with  the  mild 
manner  in  which  they  had  been  treated. 

The  city  of  Grenoble  was  the  next  field  in  which 
the  disciples  of  La  Salle  displayed  their  zeal.  An 
association,  consisting  of  the  principal  ecclesiastics 
and  laymen  of  the  city,  determined  to  secure  the 
services  of  the  new  masters.  MM.  de  Saleon  and 
Canel  were  appointed  to  select  the  teachers.  “ We 
are  certain,”  said  they  in  reply,  “ that  none  will 
answer  our  purposes  as  well  as  the  Brothers  of  the 
Christian  Schools.  We  have  seen  the  results  of 
their  work  at  St.  Sulpice.”  Instead  of  writing, 
these  two  ecclesiastics  took  the  wiser  part  of  seeing 
the  Venerable  de  La  Salle,  who  received  them  very 
kindly,  gave  them  a plan  for  the  building  which 
they  agreed  to  erect,  and  the  two  Brothers  were 
sent  in  the  month  of  September,  1707,  to  the  great 
joy  of  the  parents.  As  the  number  of  pupils 


236 


The  Life  and  Work  of 


became  too  considerable  for  this  establishment,  two 
Brothers  were  shortly  sent  to  open  a school  in  a 
different  part  of  the  city. 

A community  was  established  about  the  same 
time  at  Valreas,  and  the  bishop  gave  his  own  resi- 
dence for  the  use  of  the  Brothers.*  The  following 
year,  after  reiterated  demands,  two  Brothers  were 
sent  to  open  a school  at  Saint  Denis.  Mile,  de 
Poignant  left  an  annual  income  in  their  favor. 

To  prevent  the  evils  which  might  arise  from  so 
rapid  an  extension  of  his  society,  the  Venerable  de 
La  Salle  appointed  Brother  Joseph,  with  the  title 
of  Visitor,  to  inspect  the  communities  of  Guise, 
Rethel,  Laon  and  Rheims.  “ This  Brother  loved 
regularity,  good  order,  the  advancement  of  the 
Brothers,  and  the  progress  of  the  congregation. 
Nothing  cost  him  a thought  where  the  glory  of 
God  and  the  good  of  his  Brothers  were  in  ques- 
tion. In  1708,  the  Venerable  de  La  Salle  made 
the  general  visitation  of  his  communities  of  the 
North.  Wherever  he  went,  he  was  received  with 
the  greatest  demonstrations  of  respect  and  affection. 
His  heart  was  inundated  with  holy  joy  in  seeing 
the  virtues  of  which  his  disciples  gave  the  example. 
The  servant  of  God  was  not  satisfied  with  seeing 
his  disciples  in  their  communities.  He  profited  of 
the  establishment  at  St.  Yon  to  renew  the  spirit  of 
fervor  and  retirement  which  the  troubles  in  Paris 
might  have  disturbed.  During  the  vacations  he 
assembled  his  Brothers,  and  for  eight  days,  assisted 
by  several  priests  who  accompanied  him,  he  renewed 


* Lettre  de  M.  de  La  Salle  a Fr&re  Gabriel. 


The  Ven.  J.  B.  De  La  Salle . 


237 


their  fervor  by  his  exhortations,  his  examples,  and 
the  faithful  observance  of  the  rule.”* 

“ When  the  Brothers  told  him  that  they  feared 
such  great  strictness  could  not  be  continued  in  the 
future,  the  Venerable  replied  that  he  was  not  re- 
sponsible for  the  future,  but  for  the  present,  and 
that  he  was  determined  to  remain  faithful  till  the  end. 
Full  of  these  pious  sentiments,  he  continued  his 
penances  and  austerities  to  such  an  extent,  that  he 
was  confined  to  his  room  with  a swelling  in  the 
knee.  After  trying  several  remedies,  it  was  at  length 
determined  to  make  several  incisions,  during  which 
operation  the  courageous  sufferer  quietly  read  his 
breviary  as  though  nothing  were  taking  place.”  f 
Brother  Gabriel  Drolin  was  the  only  Thomas  in  the 
institute,  when  the  annual  retreats  occurred  ; but  his 
Venerable  father  did  not  forget  his  son  in  the 
Eternal  City.  He  kept  up  frequent  correspondence 
with  him,  and  ever  acted  as  the  kindest  of  fathers 
toward  him.  For  some  time  Brother  Gabriel  had 
been  tutor  in  the  family  of  M.  de  La  Bussi&re,  but  La 
Salle  wished  to  see  him  at  the  head  of  a numerous 
class.  He  wrote,  saying  that,  “ after  two  years 
spent  in  Rome,”  it  was  time  to  have  established  a 
school.  “ I will  be  responsible  for  the  rental  of  the 
house  which  you  will  occupy  as  a school  till  such 
time  as  Providence  will  otherwise  provide  for  you,” 
wrote  the  solicitous  superior.  At  the  same  time  he 
sent  a sufficient  sum  to  enable  his  distant  disciple 
to  carry  out  his  instructions.  In  1705,  Brother 
Gabriel  received  the  direction  of  a district  school, 


Ravelet,  p.  361 . 


t P.  Maillefer,  p.  109. 


238 


The  Life  a7id  Work  of 


and  the  holy  Founder,  on  learning  of  this,  wrote  : 
“ Your  letter,  my  very  dear  Brother,  has  given  me 
great  joy,  because  it  is  some  time  since  I have  heard 
from  you,  and  because  I find  you  at  length  exercis- 
ing the  duties  of  your  vocation.  How  delighted  I 
am  to  learn  that  you  have  a good  number  of 
scholars.”  * This  man  of  prayer  and  retiring  dis- 
position also  found  fault  with  Brother  Gabriel  for 
spending  the  evenings  with  M.  de  La  Bussiere. 
This,  he  said,  could  only  tend  to  keep  alive  a spirit 
of  vanity  and  worldliness.  In  obedience  to  the 
remarks  thus  made,  the  humble  disciple  rented  a 
modest  little  dwelling  near  the  school  of  which  he 
had  charge,  and,  as  usual,  he  had  recourse  to  the 
Venerable  for  the  funds  to  pay  the  rent.  “ Though 
I am  far  from  having  money,”  La  Salle  replied,  “ I 
will  do  all  I can  for  you,  for  it  grieves  me  to  know 
that  you  are  obliged  to  live  so  poorly.  Tell  me  what 
I can  do  to  remedy  your  impoverished  condition.” 
To  encourage  the  somewhat  disheartened  Brother, 
his  holy  father  sent  him  frequent  letters,  contain- 
ing intelligence  relative  to  the  institute.  “ They  have 
purchased  a very  fine  house  for  our  Brothers  at 
Avignon,  large  enough  to  accommodate  twenty 
persons.  The  vice-legate  is  our  friend,  and  sends 
his  page  to  the  Brothers’  school.  Mgr.  the  Arch- 
bishop of  Avignon,  nuncio-extraordinary  to  France, 
and  whom  I know  very  well,  has  been  appointed 
Archbishop  of  Genoa,  and  is  to  leave  immediately 
for  Rome,  where  he  is  to  receive  the  cardinal’s  hat. 
He  has  promised  me  to  protect  our  institute  as  far 


Arch,  du  Regime. 


The  Ven . J.  B.  De  La  Salle . 


239 


as  possible.”  But  of  all  the  items  of  news  he  sent 
his  dear  friend  in  Rome,  none  did  he  pen  with  more 
real  pleasure  than  the  following  : “ Brother  Albert 
informs  me,  from  Avignon,  that  the  Father  Inquisitor 
has  returned  all  our  books,  after  having  approved 
of  them.”  That,  of  all  things,  was  a chief  cause  of 
his  solicitude.  To  teach  sound  doctrine  by  tongue 
and  pen  was  an  object  of  the  most  scrupulous  care 
with  him.  Thus  encouraged  by  the  paternal  watch- 
fulness of  the  Venerable,  Brother  Gabriel  persevered 
in  his  trying  isolation,  and  ardently  sighed  for  the 
day  when  he  might  be  of  service  to  his  society  with 
the  authorities  of  the  Eternal  City. 

Poor  as  the  Venerable  Founder  was  when  he 
wrote  to  Brother  Gabriel,  he  was  to  experience 
not  only  the  want  of  money,  but  to  see  around  him 
a renewal  of  the  terrible  days  of  famine  through 
which  he  and  his  had  passed,  when  he  found  so 
favorable  an  opportunity  to  dispose  of  his  patri- 
mony in  behalf  of  starving  thousands. 

In  1709,  France  was  visited  by  one  of  the  heaviest 
frosts  which,  till  that  time,  had  been  known.  The 
largest  trees  were  rent  asunder;  the  most  rapid 
streams  were  stopped  in  their  course  ; the  very  sea 
was  ice-bound  for  miles  along  the  coasts,  and  the 
fall  wheat  was  killed  in  its  growth.  Whole  families 
were  found  frozen  to  death  in  their  dwellings,  where, 
even  beside  the  brightest  fires,  the  purest  liquors 
were  changed  into  ice.  A terrible  famine  was  the 
result ; for,  when  the  spring  months  came  with 
their  warmth,  the  sun’s  rays  could  not  revivify  con- 
gealed nature.  The  belligerent  forces  which  then 


240 


The  Life  and  Work  of 


occupied  the  frontiers  of  France,  prevented  the  im- 
portation of  cereals  from  the  overstocked  markets 
of  Holland  and  Germany ; and  to  add  to  the  dis- 
tress, many  who  had  laid  in  a stock  previous  to  the 
intense  colds,  refused  to  dispose  of  their  stores  at 
any  price.  They  hid  their  treasures,  and  resisted 
even  the  power  of  Louis  XIV,  who  ordered  that  all 
such  grain  should  be  disposed  of.  To  allay  in  part 
the  intense  character  of  the  sufferings  of  the  people, 
the  king  imported  grain  from  Barbary  and  the 
Archipelago.  He  converted  some  of  his  finest 
dwellings  into  public  bakeries,  and  sent  his  costly 
service  to  the  Bourse.  Madame  de  Maintenon  and 
the  ladies  of  St.  Cyr  gave  a noble  example.  They 
contented  themselves  with  the  poorest  kind  of 
bread,  while  many  rich  persons,  to  imitate  the  illus- 
trious directress,  gave  largely  of  their  means.  All 
these  efforts,  however,  were  but  so  many  drops 
taken  from  the  ocean  of  misery  which  inundated 
France.  Nobles,  even,  were  seen  going  through 
the  streets  of  Paris,  pale  and  famine-stricken, 
asking  an  alms,  and  sometimes,  driven  by  hunger, 
desperately  menacing  those  from  whom  they  de- 
manded the  morsel  that  was  to  increase  suffering 
bv  prolonging  life. 

In  the  midst  of  such  heartrending  scenes  the 
Venerable  de  La  Salle  neither  lost  his  own  con- 
fidence, nor  permitted  his  disciples  to  abandon 
themselves  to  useless,  though  well-foundeh  doubts. 
“ Blessed  be  God,  my  Brothers  ! ” he  cried  out.  “ Is 
it  not  His  hand  that  afflicts  us?  Let  our  confidence 
be  placed  in  Him  ; we  are  the  children  of  Providence. 


The  Ven.  J.  B.  De  La  Salle . 


241 


He  who  cares  for  the  little  birds,  and  who  protects 
the  lily  of  the  field,  did  not  abandon  us  in  those 
other  similar  days  through  which  we  have  passed. 
It  is  from  His  divine  hands  that  we  will  receive 
our  daily  bread.,,  In  this  difficult  occasion  La 
Salle  thought  it  prudent  to  recall  his  novices  to 
Paris,  where  he  hoped  that  his  old  friends  would 
think  of  them.  M.  de  la  Chetardie  had  procured  a 
suitable  dwelling  for  the  Brothers,  in  1707,  and  the 
holy  Founder,  after  preparing  this  properly,  called 
Brother  Barthelemy  and  his  interesting  family  to  the 
capital.  Several  young  men  asked  to  be  admitted  : 
many  through  sincere  motives,  but  some,  doubtless, 
to  escape  the  famine.  The  servant  of  God  admitted 
them  all;  and  when  blamed  for  this  conduct,  he 
exclaimed:  “ Would  it  not  be  cruel  to  send  them 
away  in  such  calamitous  times?  If  they  do  not  all 
persevere,  they  will  at  least  make  a good  retreat.” 
It  was  on  one  of  those  sad  days  that  he  wrote  this 
touching  epistle  to  one  of  his  children  who  asked 
him  for  some  little  articles  to  distribute  among  the 
best  boys  of  his  class : — “ I cannot  send  you  any 
pictures.  I have  not  wherewith  to  buy  bread  for 
forty  persons  who  are  now  in  our  house  of  St. 
Sulpice  ! ” “ Whither  are  you  going?”  said  a friend 
who  met  the  man  of  God  one  day  in  the  streets  of 
Paris.  “ Alas  ! ” said  the  good  priest,  “ our  Brothers 
have  no  bread,  and  we  are  without  money  to  pur- 
chase any.  The  baker  refuses  to  give  us  credit: 
I am  going  to  say  Mass,  that  the  good  God  may  take 
pity  upon  us.”  Touched  by  such  a simple  and 
pathetic  statement,  the  generous  friend  handec}  him 

U 


242 


The  Life  and  Work  of 


wherewith  to  meet  the  wants  of  the  house  for  a few 
days.  Other  alms  followed,  often  from  unknown 
hands,  and  thus  they  were  saved  from  perishing. 
“How  could  we  be  abandoned?”  he  would  ask. 
“ Are  we  not 'the  children  of  Providence  ?” 

Even  in  such  distress  he  did  not  wish  the  directors 
to  practise  a narrow-minded  economy.  He  wrote 
to  one : “ I do  not  think  it  necessary  to  retrench  the 
Brothers'  breakfast.  Here,  in  Paris,  we  eat  the  bread 
that  is  given  us.  The  Brothers  have  half  a pound 
at  each  meal,  and  four  ounces  at  breakfast.  I am  told 
that  in  Avignon  all  the  inhabitants  are  reduced  to 
one  pound  per  day.  This  allows  the  Brothers  two 
ounces  at  breakfast,  and  five  at  the  other  meals. 
Brother  Hubert,  the  Director  of  Chartres,  kept  up 
his  courage  till  the  death  of  Mgr.  de  Marais  led  him 
to  believe  that  there  was  no  longer  possibility  of 
procuring  subsistence.  He  hastened  to  La  Salle,  to 
make  known  his  distressing  condition.  “Do  you 
believe  in  the  Gospel  ? ” said  the  holy  Founder.  “ I 
would  willingly  give  my  life  to  attest  my  belief, ” 
replied  the  Brother.  “ Well,  then,  does  the  Gospel 
not  say,  ‘Be  not  solicitous  about  the  morrow. 
Seek  first  the  kingdom  of  God,  and  all  the  rest  shall 
be  added  thereto’?”  At  these  words  Brother 
Hubert  felt  new  confidence  revive  within  him,  and 
he  hastened  back  to  his  field  of  labor;  and  when 
he  arrived,  he  found  that  charitable  persons  had 
already  amply  provided  what  was  needed.  He 
afterward  remarked  that  from  that  time  forth  his 
community  did  not  lack  the  necessaries  of  life.* 

*Arch.  Com.  des  Frdres  de  Chartres. 


The  Ven.  J.  B.  De  La  Salle . 


243 


The  famine  had  scarcely  ceased  to  be  felt  when 
the  Venerable  Founder  met  with  a more  trying  cross 
in  his  path.  Several  of  the  Brothers  of  St.  Sulpice 
were  attacked  with  a species  of  scurvy,  which  com- 
pletely disabled  them.  He  hastened  to  their  assist- 
ance. Dr.  Helvetius  again  proved  himself  a warm 
friend,  and  the  Brothers  were  soon  able  to  resume 
their  duties. 

The  joy  which  their  cure  caused  was  soon  changed 
into  sadness,  for  Brother  Barthelemy,  the  Vener- 
able’s right  arm  in  the  establishment  of  the  rising 
congregation,  was  taken  seriously  ill.  This  good 
Brother  deserves  more  than  a passing  notice  here. 
Born  in  1678,  at  Cambrai,  where  his  father  was 
a schoolmaster,  Brother  Barthelemy,  previously 
known  as  Joseph  Truffet,  at  an  early  age  showed 
that  he  was  destined  for  some  important  mission. 
He  made  his  studies  under  the  Jesuits  at  Douai, 
and  when  he  had  completed  the  course,  felt  himselt 
called  to  the  religious,  rather  than  to  the  ecclesias- 
tical state.  Yet,  to  give  himself  time  for  reflection, 
he  pursued  his  theology,  which  he  had  almost  con- 
cluded, when  he  determined  to  apply  for  admission 
to  the  Trappists.  Abbe  de  Ranee,  who  was  then 
in  charge,  received  the  postulant,  but  after  some 
trial  was  obliged  to  tell  him  that,  though  he  certainly 
had  a religious  vocation,  he  was  not  destined  to  be 
a Trappist.  “ You  are  called,”  said  the  reformer  of 
La  Trappe,  “to  do  great  good  in  another  sphere.” 
It  is  probable  that  M.  de  Ranee  advised  his  young 
friend  to  enter  the  congregation  of  La  Salle;  yet, 
when  he  was  about  to  apply  for  admission,  he  tells 


-44 


The  Life  and  Work  of 


us  that  he  felt  an  almost  irresistible  antipathy  for 
his  future  vocation.  Finally  he  overcame  himself, 
entered,  and  gave  such  satisfaction  that  he  was 
named  Director  of  Novices.  It  was  the  zeal  with 
which  he  had  cared  for  the  sick  that  brought  upon 
him  the  disease  under  which  he  was  then  suffering. 
Its  progress  was  watched  with  painful  suspense  by 
all  the  Brothers ; and  La  Salie  implored  heaven  to 
spare  this  promising  subject  to  the  work  that  so 
sorely  needed  the  services  of  intelligent  and  true 
religious. 

In  the  meantime  Brother  Barthelemy’s  father 
died,  and  his  place  was  offered  the  son.  The  phy- 
sicians advised  that  the  position  be-accepted.  The 
day  had  already  been  fixed  for  his  departure.  The 
evening  previous  the  Venerable  de  La  Salle  spent 
several  hours  in  prayer  before  the  crucifix,  and 
the  next  day,  when  the  good  Brother  came,  as  he 
thought,  to  say  good-by,  what  was  his  agreeable 
surprise  when  the  Venerable  Father  said  to  him: 
“ O my  son  ! remain  with  us,  you  will  be  useful ! 
Heaven  wishes  you  to  be  a Brother  of  the  Chris- 
tian Schools.”  Brother  Barthelemy  found  himself 
clasped  in  the  arms  of  the  holy  Founder,  and  both 
shed  tears  of  joy. 

Shortly  after  he  entirely  recovered  his  health,  and, 
as  the  future  will  show,  fully  realized  the  predictions 
of  the  Venerable  superior.  Madame  de  Maintenon, 
as  we  learn  from  one  of  de  La  Salle’s  letters,  occa- 
sionally asked  him  to  visit  St.  Cyr.  She  could  have 
selected  no  better  adviser.  She  even  wished  to 
confide  to  him  the  care  of  a private  school  she  had 


The  Ven.  J.  B.  De  La  Salle . 


24s 


opened  ; but  he  refused,  because  the  regulation  he 
had  then  introduced  required  that  at  least  three 
Brothers  should  be  sent  in  each  mission.  “ Com- 
munities of  two  Brothers  would  destroy  our  insti- 
tute,” wrote  he  to  the  director  of  Chartres. 

The  Fathers  of  the  Society  of  Jesus  had,  on 
several  occasions,  been  instrumental  in  bringing 
the  good  done  by  the  Brothers  to  public  attention. 
Other  religious  orders  were  not  less  generous.  In 
1710,  M.  I’ Abbe  Huchon,  Lazarist,  and  pastor  at 
Versailles,  desired  to  have  Brothers.  Three  were 
sent,  but  the  number  proving  insufficient,  as  many 
more  were  obtained.  M.  Huchon  could  not  be  a 
true  disciple  of  St.  Vincent  without  admiring  the 
spirit  and  the  work  of  the  Venerable  de  La  Salle. 
He  often  took  occasion  to  say  that  he  deemed  the 
foundation  of  the  Brothers’  school  as  among  the  best 
works  of  his  pastorship.  M.  Louis  Aubery,  a zeal- 
ous abbe,  procured  similar  advantages  for  the  city 
of  Moulins.  He  gave  a very  commodious  house, 
which  was  enlarged  ; and  the  generosity  of  other 
persons  enabled  the  citizens  to  open  their  school 
on  the  8th  of  May,  1708.  The  good  Abbe  Aubery, 
whose  device  was  “V.  J.  en  M.”  ( Vive  Jesus  en  Moi ), 
“ Live  Jesus  in  me,”  undertook  the  management  of 
the  school,  but  finding  that  his  pastoral  duties  were 
incompatible  with  those  of  a teacher,  he  secured  the 
Brothers  to  succeed  him. 

L’Abbe  Languet  de  Gery  took  particular  pleasure 
in  listening  to  the  catechism  taught  by  the  Brothers, 
and  at  his  request  one  of  the  new  teachers  consented 
to  give  a public  instruction  to  the  Sunday-school 


246 


The  Life  and  Work  of 


masters,  that  these  might  learn  the  Brothers’  method. 
Though  somewhat  out  of  his  proper  sphere  in  a 
pulpit,  and  before  such  a large  audience,  the  good 
Brother  acquitted  himself  with  modest  assurance 
and  complete  success,  and  his  system  was  rendered 
obligatory  upon  the  teachers. 

M.  de  La  Cocherie,  a gentleman  whose  large  for- 
tune had  been  almost  entirely  given  to  the  poor, 
still  possessed  wherewith  to  do  some  good,  and 
promised  that,  if  Brothers  were  sent  to  Boulogne, 
he  would  leave  an  annual  rental  in  their  favor. 
The  bishop  was  then  known  only  by  his  chari- 
ties.* He,  too,  had  given  his  wealth,  even  his 
service  of  silver,  to  the  poor.  Under  the  patronage 
of  these  gentlemen  and  a certain  number  of  friends, 
the  Brothers  established  a house  in  Boulogne,  which 
has  since  been  the  means  of  rendering  important  ser- 
vices to  religion.  About  this  time  the  Abbe  Jean 
Baptiste  Clement,  son  of  a distinguished  surgeon 
of  Paris,  called  upon  the  Venerable,  and  asked  him 
to  take  charge  of  special  courses  of  study  which  he 
wished  to  establish.  La  Salle  received  the  abbe 
very  kindly,  but  told  him  that  more  good  might 
be  done  by  establishing  a training-school  for  lay 
teachers.  This  was  an  idea  he  had  constantly  at 
heart.  It  possessed  him  on  all  occasions.  He 
was  on  the  continual  look-out  for  an  opportunity  to 
realize  it  on  a scale  as  grand  as  that  on  which  he 
had  realized  his  college  course.  “ M.  de  La  Salle 
never  lost  sight  of  this  great  design,  nor  despaired 
of  making  it  a success.  He  always  believed  that 

* He  afterward  became  involved  in  the  meshes  of  Jansenism. 


The  Ven.  J.  B.  De  La  Salle . 


247 


something  would  be  wanting  to  his  institute,  or  that 
it  would  fail  in  rendering  the  Church  all  the  services 
it  should,  while  it  was  not  raising,  for  county  and 
city,  masters  pious  and  capable  of  giving  youth  the 
instruction  and  the  education  necessary  for  salva- 
tion/^ At  last  the  pious  educator  thought  his 
views  would  be  realized  beyond  all  expectation ; but 
Providence  had  otherwise  disposed  matters. 

The  Abbe  Clement  was  at  that  time  about  twenty- 
three  years  of  age ; his  youth  rendered  M.  de  La 
Salle  more  than  usually  prudent,  though  till  this 
time  the  abbe  had  been  known  as  an  exemplary 
person.  Of  all  the  benefices  attached  to  his  position 
he  accepted  but  a small  sum,  instructing  his  father 
to  dispose  of  the  rest  in  good  works,  according  to 
his  discretion.  But  La  Salle's  deep  insight  into 
human  nature  detected  in  the  abbe’s  anxiety  a cer- 
tain restlessness  of  character  which  was  hidden  from 
the  latter's  own  knowledge,  as  well  as  from  that  of 
the  world.  He  therefore  counselled  the  abbe  to  wait 
and  pray,  and  take  no  step  without  having  calculated 
the  consequences.  In  the  vocabulary  of  the  too 
zealous  abbe  there  was  no  such  word  as  calculation. 
His  fancy  was  all  aglow  with  the  project.  Already 
he  saw  it  a grand  success ; weekly  he  sent  letters 
to  La  Salle,  urging  him  to  accept  the  bequest,  but 
lie  always  received  the  same  reply:  “Wait,  pray, 
consult." 

Thinking  that.  M,  de  La  Salle  was  unwilling  to 
transact  so  important  an  affair  with  a young  man, 
Abbe  Clement  sought  and  obtained  the  approbation 


* P£re  Blain  ( 1733 ),  “ Vie  de  M.  de  La  Salle,”  t.  ii,  p.  56. 


248 


The  Life  and  Work  of 


of  Cardinal  de  Noailles,  who  not  only  approved,  but 
offered  a house  outside  of  Paris,  in  which  to  open 
the  school.  M.  Clement  preferred  one  nearer  the 
city,  which  he  purchased;  and  the  Venerable  de  La 
Salle,  believing  that  an  enterprise  approved  by  his 
ecclesiastical  superiors  might  be  undertaken  with- 
out further  delay,  signed  an  agreement  by  which 
the  training-school  known  as  St.  Denis  was  opened. 
Three  distinguished  teachers  were  selected  by  the 
holy  Founder,  and  the  new  school  was  regulated 
according  to  the  rules  in  force  in  other  institutions 
directed  by  the  Brothers.  Cardinal  de  Noailles  ex- 
pressed his  great  satisfaction  at  the  success  this  school 
was  attaining  ; and  Abbe  Clement  was  proud  of  his 
part  in  the  good  work  when,  quite  unexpectedly, 
a storm  came  which  the  passions  of  the  envious  had 
aroused. 

The  reputation  acquired  by  M.  Clement  as  sur- 
geon had  merited  for  him  titles  of  nobility  from 
Louis  XIV.  When  he  consented  to  receive  the 
honor,  the  king  made  but  one  condition  : that  he 
would  not  abandon  his  profession.  The  dignity 
thus  acquired  seemed  to  tell  the  recipient  that  he 
should  live  in  greater  splendor  than  previously  ; and 
when  he  found  that  his  son,  the  abbe,  had  appropri- 
ated part  of  the  revenues  of  his  benefices  to  the 
purposes  of  a training-school,  he  broke  out  into  in- 
vectives against  La  Salle.  Abbe  Clement,  far  from 
telling  the  true  condition  of  matters,  pretended  that 
he  had  been  led  into  the  negotiation  by  La  Salle. 

Severe  laws  existed  against  those  who,  by  dole, 
fraud  or  violence,  extorted  an  assignment  from  bene- 


The  Vert.  J.  B.  De  La  Salle. 


249 


ficiaries,  whether  these  were  minors  or  persons  of 
age  : Abbe  Clement  and  his  father  invoked  the  force 
of  these  laws  against  M.  de  La  Salle. 

The  Venerable  Founder,  equally  pained  and 
astonished,  prepared  a memoir,  to  which  he  added 
thirteen  letters  that  had  been  written  him  by  the 
Abbe  Clement.  These  papers  he  confided  to  persons 
in  whose  good  faith  and  zeal  he  had  confidence,  and 
they  promised  to  protect  his  interests.  He  then 
went  upon  a visitation  of  his  communities,  intend- 
ing to  return  to  Paris  in  time  for  the  trial.  Though 
proofs  were  furnished  in  these  papers  that  the  car- 
dinal had  given  his  approbation,  the  letters  were  dis- 
regarded, and  La  Salle,  by  a strange  injustice,  which 
the  spirit  of  Jansenism  could  alone  explain,  was  con- 
demned to  lose  a large  sum  that  he  had  advanced  to 
assist  in  the  founding  of  the  training-school,  where- 
as another  party,  Rogier  by  name,  was  refunded  all 
that  he  had  lent  to  start  the  establishment. 

When  the  Abbe  de  La  Salle  heard  of  the  mon- 
strous sentence  that  had  been  pronounced,  he  raised 
his  eyes  to  heaven,  and  saying,  “ God  be  praised  ! ” 
he  continued  his  labors,  leaving  to  Him  who  saves 
the  flower  from  the  force  of  the  winds,  to  dispose 
of  all  things  as  would  best  please  His  holy  will. 

Finding  that  he  was  the  subject  of  so  many 
contradictions  in  Paris,  the  Venerable  Founder  had 
already  named  Brother  Barthelemy  as  director  of 
the  establishments  in  that  city;  and  he  deemed  it 
better  for  his  institute  that  he  should,  for  a while, 
hide  himself  from  enemies  who,  in  attacking  him, 
caused  his  children  also  to  suffer.  He  instructed 


250 


The  Life  and  Work  of 


the  new  superior  to  write  often,  and  to  let  him 
know  the  particulars  of  whatever  might  relate  to 
the  communities.  Brother  Ponce  and  his  confreres 
received  their  holy  Founder  on  the  27th  of  July,  171 1. 
Marseilles  opened  its  doors  to  welcome  him  on  the 
3d  of  August,  and  gave  him  hospitality  till  the  1st 
of  September.  Next  he  visited  Avignon,  and  the 
houses  of  Alais,  Vans  and  Mende. 

The  Venerable’s  observations  led  him  to  believe 
that  a novitiate  was  needed  in  the  south  of  France, 
similar  to  that  of  St.  Yon.  The  deliberations  and 
negotiations  for  this  enterprise,  and  his  projected 
voyage  to  Rome,  kept  him  some  time  from  visiting 
Paris.  That  the  institute  might  not  suffer  there,  he 
gave  Brother  Barthelemy  full  power  to  administer 
its  affairs,  and  appointed  Brother  Ponce  to  visit  all 
the  houses  he  could  not  personally  inspect. 

In  1712  he  again  visited  the  Brothers  of  Avignon. 
The  visit  brought  him  consolation.  He  heard 
nothing  but  eulogies  of  the  Brothers.  The  arch- 
bishop used  to  visit  the  schools  himself,  and  to  spend 
whole  hours  in  listening  to  the  lessons  that  were 
given,  and  watching  the  orderly  manoeuvrings  of 
the  scholars.  At  other  times  he  would  invite  the 
children  to  his  residence,  to  compete  for  the  rewards 
he  took  pleasure  in  distributing.  As  the  Brothers 
narrated  all  these  incidents  to  their  venerated  gen- 
eral, his  countenance  beamed  with  joy,  and  the  sight 
was  more  encouraging  to  them  than  his  words  of 
unction. 

While  in  Avignon,  a young  Brother  who  taught 
the  primary  class  fell  sick.  “ Rest  }^ourself,”  said  the 


The  Ven.  J.  B.  De  La  Salle . 


251 


charitable  superior  ; “ I will  teach  your  class  which 
he  did,  to  the  great  edification  of  all  the  Brothers 
and  of  several  ecclesiastics.  And  the  Brother  of 
Avignon,  who  transmitted  to  us  this  edifying  trait, 
adds  that  each  time  a Brother  fell  sick  the  Venerable 
Founder  taught  his  class.* 

In  spite  of  the  fears  expressed  by  the  Brothers,  M. 
de  La  Salle  departed,  to  expose  himself  to  the  in- 
sults and  even  personal  injury  frequently  inflicted 
by  the  maurauding  bands  that  then  infested  the 
roads  and  by-ways  between  the  large  cities. 

“ God  be  blessed  !”  said  he.  “ Providence,  that 
protected  me  against  the  wicked  last  year,  will 
again  take  me  safely  to  our  good  Brothers  of  Alais, 
Vans  and  Mende.” 

When  he  arrived  at  Vans  he  was  quite  ill;  his 
feet  were  greatly  swollen,  for  he  had  passed  through 
a hilly  country,  whose  roads  at  best  were  extremely 
severe  upon  pedestrians.  The  regularity  and  piety 
which  he  found  at  Vans  repaid  the  pain  incurred  in 
the  visitation.  Mgr.  Poncet,  the  Bishop  of  Uzes, 
was  so  pleased  with  the  Brothers  that  he  desired 
their  Founder  to  attach  them  irrevocably  to  the 
school  of  Vans.  This  he  could  not  promise  to  do. 
It  was  contrary  to  the  spirit  of  the  religious  order 
of  which  these  good  Brothers  were  worthy  members. 
It  would  be  doing  them  an  injustice.  La  Salle  showed 
the  good  bishop  that  the  event  of  a change  was  not 
calculated  to  injure  the  schools  as  much  as  his 
fears  represented.  “ Formed,”  said  he,  “ in  the  same 
spirit,  initiated  from  the  novitiate  in  the  knowledge 

* Rep.  a un  Memoire , etc.  (Arch.  Dep.  de  Vaucluse.) 


252 


The  Life  and  Work  of 


and  practice  of  the  same  method,  the  Brothers,  in 
succeeding  one  another  in  xdass,  will  offer,  as  mas- 
ters, no  other  essential  difference  than  that  resulting 
from  their  personal  character.  Their  dealings  with 
the  pupils,  the  programme  of  teaching,  and  the  means 
of  emulation,  are  the  same ; the  real  differences 
might  occur  in  their  mode  of  application  ; but  these 
are  so  merged  in  identity  of  mind  and  views  that  they 
often  escape  the  observation  of  the  scholars.  A few 
days  suffice  to  accustom  them  to  a new  master/* 
The  bishop  was  satisfied  with  this  reasoning.  At 
the  request  of  his  lordship,  the  Venerable  taught 
school  a few  days  at  Uzes,  to  initiate  the  young 
ecclesiastic  who  was  then  in  charge  of  the  children 
into  his  method.  The  zealous  educator  gladly  com- 
plied. The  tradition  of  his  teaching  still  exists  at 
its  scene. 

Brothers  Henri  and  Nicolas,  who  directed  the 
Christian  School  of  Mende,  next  were  favored  with 
their  holy  superior’s  company.  These  disciples  de- 
served to  have  it  recorded  of  them  that  “ they  were 
the  most  famous  teachers,  and  those  under  whom 
the  children  made  greatest  progress.”  At  Mende 
each  worthy  person  vied  with  his  neighbor  in  the 
honors  paid  to  the  Founder  of  the  Brothers  of  the 
Christian  Schools.  While  enjoying  the  quiet  hos- 
pitality of  the  good  people  of  Mende,  he  was  un- 
expectedly called  to  Marseilles.  He  promised  to 
return  soon.  A school  had  been  lately  establishes 
for  young  Protestant  converts,  and  he  was  consulted 
upon  the  rules  and  methods  best  calculated  to  make 
it  succeed. 


The  Ven.  J.  B.  De  La  Salle. 


253 


CHAPTER  IX. 

Mgr.  de  Belzunce. — The  Jansenists  seek  to  bribe  the  Venerable. — Brother 
Timothy. — Novitiate  in  Marseilles. — M.  de  La  Salle  persecuted. — He 
prepares  a Memoir. — Desires  to  visit  Rome. — Love  for  the  Holy 
Father. — A Jesuit  defends  the  Venerable’s  Cause. — Charity  for  the 
Fallen. — The  Dominicans  welcome  the  Venerable. — The  City  of  Mende 
calls  the  holy  Founder. — The  Brothers  of  Grenoble. — Brother 
Iiilarion. — P&re  Blain,  Chaplain  at  St.  Yon. — M.  de  Brou  interferes 
with  the  Brothers  in  Paris. — The  Venerable  teaches  School. — He 
revises  School-books. — Fr£re  Irenee. 

In  Marseilles  the  Venerable  de  La  Salle  was  also 
edified  and  delighted  with  the  good  his  Brothers 
were  effecting.  Mgr.  de  Belzunce,  whom  Pope  calls 
“ Marseilles’  good  bishop,”  * directed  the  church  of 
this  ancient  city,  and  under  his  zealous  administra- 
tion heresy,  which  had  made  such  sad  ravages 
elsewhere,  found  little  opportunity  to  spread.  He 
received  La  Salle  with  affection  and  respect,  recog- 
nizing in  him  a saint  and  an  educational  genius.  It 
was  then  that  the  Jansenists,  seeing  the  influence 
which  M.  de  La  Salle  possessed,  thought  of  ensnar- 
ing him.  But  they  proceeded  so  stealthily  that  their 
intentions  were  for  some  time  concealed  from  him. 
They  protested  that  the  time  had  come  for  the 
establishment  of  a novitiate  in  Provence,  in  order 

* “ Why  drew  Marseilles’  good  bishop  purer  breath, 

When  nature  sickened,  and  each  gale  was  death  ? ” 

Essay  on  Man , iv,  107-8. 


254 


The  Life  and  Work  of 


that  subjects  for  the  order  might  be  educated,  who, 
knowing  the  manners  of  the  Provencal  youth, 
would  all  the  more  easily  succeed  in  instructing 
them.  This  was  a sentiment  in  accordance  with 
the  Venerable  Founder’s  own  desires.  He  sent  for 
Brother  Timothy,  one  of  his  most  experienced  dis- 
ciples, who  was  then  director  of  Chartres,  to  govern 
the  new  establishment.  This  Brother  was  a man  of 
lively  faith  and  sterling  virtue.  The  circumstances 
under  which  he  went  to  Chartres  were  characteristic 
of  the  man.  Haying  suffered  for  some  time  from  a 
gathering  at  the  knee,  the  surgeon  opened  it,  but  see- 
ing the  irritated  condition  of  the  flesh,  gave  little 
hopes  of  a cure.  La  Salle  wished  to  send  his  ailing 
disciple  as  director  to  Chartres.  He  expressed  his 
regret  to  Brother  Timothy  that  his  sore  knee  pre- 
vented him  from  going,  whereupon  the  latter,  in  his 
childlike  faith,  said  : “ Bless  my  knee,  and  I shall 
start  for  my  new  destination.”  Though  confused  at 
the  remark,  the  holy  Founder  consented,  and  the 
Brother  left  for  his  mission.  When  he  reached 
Chartres  he  uncovered  the  knee  to  dress  the  wound, 
and  to  his  surprise  found  the  wound  no  longer  ex- 
isted. There  was  not  the  slightest  trace  of  infirmity 
upon  the  left  knee ; it  was  quite  as  strong  and  free 
from  pain  as  the  right.  “Then,”  adds  Brother 
Timothy,  in  his  account  of  this  occurrence,  “ I was 
convinced  that  God  had  healed  me  through  the 
touch,  the  blessing  and  the  prayers  of  my  worthy 
superior.”  * Called  to  Marseilles,  he  devoted  his 
whole  time  and  attention  to  the  formation  of  the 


*“Vie  M.  de  La  Salle, ” t.  ii,  p.  496.  (1733.) 


The  Ven.  J.  B.  De  La  Salle . 


255 


postulants,  many  of  whom  were  sent  by  the  secret 
partisans  of  Jansenism. 

He  explained  the  spirit  in  which  they  should 
strive  to  become  good  Brothers  of  the  Christian 
Schools,  and  also  fully  dilated  upon  the  questions 
they  would  be  required  to  answer  before  receiving 
the  holy  habit.  They  were  to  state  that  they  had 
entered  of  their  own  free-will ; that  no  constraint 
had  been  used  ; that  they  believed  themselves  called 
to  the  Brotherhood  ; that  they  knew  the  rules,  under- 
stood them,  and  were  resolved  to  fulfil  them.  Ap- 
parently all  went  well.  As  La  Salle  became  known, 
he  was  all  the  more  appreciated  by  the  people.  They 
flocked  around  him  for  advice.  The  good  bishop 
requested  him  to  exercise  the  priestly  functions  in 
Marseilles.  He  even  gave  him  power  to  absolve 
reserved  cases.  The  saintly  servant  of  God  devoted 
what  remained  of  his  time  not  required  by  the 
duties  incident  upon  the  governing  of  his  congre- 
gation, to  the  work  of  preaching,  hearing  confes- 
sions, and  giving  spiritual  advice  to  the  people.  He 
everywhere  did  good.  No  one  seemed  more  ardent 
admirers  of  the  new  apostle  than  those  who  sought 
to  ensnare  him.  In  proportion  to  the  secret  hate 
that  rankled  in  their  hearts,  was  their  praise  loud. 
Finally  they  grow  weary  of  concealing  their  motives, 
and  resolve  to  show  their  true  colors.  They  agree 
to  hold  a conference,  in  which  the  disputed  points  of 
doctrine  are  to  form  the  principal  theme.  At  first 
guarded  in  their  expressions,  these  disciples  of  error 
gradually  unmasked  themselves  ; they  openly  de- 
rided what  they  were  pleased  to  call  the  blind  zeal  of 


256 


The  Life  and  Work  of 


the  good  bishop,  and,  to  give  coloring  and  effect  to 
their  arguments,  they  presented  the  Founder  of  the 
Brothers  of  the  Christian  Schools  as  one  of  their 
number:  “For,”  said  they,  “does  he  not  admit  as 
much  by  assisting  at  our  solemn  discussions  ?”  This 
was  insulting,  but  not  surprising,  to  the  servant  of 
God.  Without  a moment’s  hesitation  he  arose,  and 
in  language  borrowed  from  the  purest  sources,  and 
an  eloquence  that  the  occasion  created,  he  proved 
the  fallacy  of  the  position  which  he  had  just  heard 
assumed.  Never  had  he  felt  the  importance  of  not 
being  misunderstood  more  than  on  the  present  occa- 
sion, and  never  were  his  enemies  worse  confounded. 
They  were  surprised  at  his  manly  defence.  He  did 
honor  to  the  title  of  which  he  was  so  proud,  and 
with  which  he  always  gloried  in  signing  documents, 
namely,  that  of  Roman  Priest . 

Then  it  was  that  his  would-be  friends  thought 
of  bribing  the  man  they  could  not  deceive.  This 
goes  to  show  how  little  they  knew  of  his  character. 
He  who  had  voluntarily  left  a canonry  to  condemn 
himself  to  a life  of  labor  among  children,  was  not 
likely  to  be  bought  with  the  promise  of  dignity. 
He  rejected  with  holy  disdain  the  offer  of  a mitre, 
which,  had  he  accepted  in  this  case,  would  have 
crowned  a traitor’s  head.* 

M.  de  Bonald,  one  of  the  greatest  thinkers  of  this 

* “ I certify  to  all  whom  it  concerns  that  in  the  year  1712  our  most 
Venerated  father,  M.  J'.  B.  de  La  Salle,  Founder  of  the  Brothers  of  the 
Christian  Schools,  assured  me,  from  his  own  mouth,  that  it  only  de- 
pended upon  himself  to  be  bishop,  which  he  generously  refused,  because 
those  who  made  this  offer  were  entirely  opposed  to  the  Constitution,  and 
thereby  wished  to  enlist  his  sentiments  in  their  favor.” — Attestation  du 
F.  Bernard , 6 Mai , 1742. 


The  Ven.  J.  B.  De  La  Salle . 


257 


age,  in  speaking  of  the  congregation  founded  by  M. 
de  La  Salle,  has  said  : “ The  Institute  of  the  Brothers 
of  the  Christian  Schools  is  a masterpiece  of  wisdom 
and  of  the  knowledge  of  men.”  * The  Jansenists 
thought  otherwise  as  soon  as  they  ceased  to  hope 
that  M.  de  La  Salle  could  be  secured  to  their  party. 
They  did  all  in  their  power  to  destroy  the  schools ; 
but  they  directed  their  attacks  principally  against 
the  novitiate.  They  sought  to  withdraw  the  young 
men  from  it ; they  told  them  that  they  had  deceived 
them  at  first ; they  said  they  did  not  like  to  see 
them  subject  to  a man  whose  ideas  were  so  narrow, 
and  whose  will  was  so  perverse.  “ Your  novitiate,” 
they  added,  “ is  only  a cold  grave ; you  ought  not 
to  bury  in  it  your  youth,  without  profit  for  yourself 
and  utility  for  your  neighbor.”  f When  such  pro- 
ceedings failed  of  their  full  effect,  they  had  recourse 
to  calumny.  Never  was  printing  put  to  a more 
infamous  purpose.  They  prepared  a libellous  pam- 
phlet, in  which  the  faith  and  even  the  character  of 
M.  de  La  Salle  were  misrepresented.  This  they 
circulated  far  and  wide.  They  hoped  to  be  able  to 
force  him  to  quit  the  city  : his  retirement  they  would 
have  regarded  as  equivalent  to  a victory.  The  Ven- 
erable de  La  Salle  would  willingly  have  suffered  his 
character  to  be  maligned,  and  said  nothing  about  it, 
but  he  owed  it  to  the  faith  he  professed,  to  the  insti- 
tute he  directed,  and  to  the  Brothers  who  composed 
it,  to  defend  himself  and  his  doctrine.  He  therefore 
prepared  a memoir,  in  which,  while  speaking  mildly 


* Theorie  de  VOrdre  Social , 1.  i,  c.  xx. 

t F.  Lucard,  “ Vie  de  M.  de  La  Salle,”  t.  ii,  p.  17,  2me  edition. 


258 


The  Life  and  Work  of 


of  the  character  of  his  maligners,  he  tore  their 
doctrinal  errors  to  shreds.  His  victory  was  com- 
plete. His  friends,  who  had  known  him  principally 
because  of  his  virtues,  now  found,  to  their  great 
delight,  that  he  was  one  of  the  ablest,  though  most 
modest  champions  of  the  Church  against  the  errors 
of  Jansenism  and  its  hypocritical  followers. 

Rather  than  betray  his  faith,  the  Venerable  pre- 
ferred to  forego  the  permanency  of  his  novitiate, 
the  opening  of  many  schools,  and  the  friendship  of 
unfortunate  but  powerful  persons  who  were  either 
to  be  his  masters  or  his  persecutors.  But  the  scene 
of  all  these  sufferings  afterward  became  the  theatre 
of  brilliant  success  for  the  Brothers.  “ Future 
years/*  says  a biographer,  “ repaid  the  ill-treatment 
of  the  Venerable’s  early  trials  in  Marseilles:  few 
cities  have  since  done  more  for  the  institute.”* 

Such  difficulties  as  we  have  been  narrating  are 
the  food  upon  which  great  men,  in  a Christian  sense, 
live  : this  being  admitted,  great  indeed  must  have 
been  the  force  of  character  possessed  by  the  Vener- 
able de  La  Salle.  But  while  he  was  prepared  to 
suffer  without  a murmur  so  long  as  persecution 
touched  but  his  own  person,  his  tender  love  for  the 
Brothers,  the  desire  he  had  to  see  them  in  the  en- 
joyment of  that  peace  which  was  so  necessary  for 
them, — all  these  sentiments  made  him  wish  to  shield 
his  children  from  further  persecution  by  removing 
what,  in  his  humility,  he  believed  was  the  cause  of  all 
their  trials.  He  had  already  said  that  his  children, 
like  the  subjects  of  David,  were  punished  for  the 


De  Montis,  p.  137. 


The  Ven.  J.  B.  De  La  Salle . 


259 


sins  of  their  master.  He  now  felt  that,  if  he  would 
retire  for  a time,  the  storm  might  pass  over,  and,  for- 
getting the  chief  object  of  attack,  his  enemies  would 
cease  to  annoy  the  disciples.  Moreover,  the  Vener- 
able’s heart  was  constantly  turned  toward  Rome. 
Where  could  he  better  pour  forth  the  anguish  of 
his  soul  than  at  the  tomb  of  the  apostles?  Who 
would  give  him  better  advice  and  encouragement 
than  the  supreme  shepherd,  the  vicar  of  Christ 
upon  earth?  As  early  as  1694  he  had  taken  counsel 
with  the  principal  members  of  the  society,  and  had 
determined  that  the  benefits  already  conferred  upon 
religion,  and  the  results  to  be  hoped  for  in  the  future, 
justified  the  Brothers  in  the  hope  that  the  Holy 
Father  would  deem  the  institute  worthy  of  official 
recognition.  It  had,  indeed,  been  approved  by 
several  bishops,  but  this  was  limited  to  the  extent 
of  the  dioceses  over  which  these  prelates  presided. 
The  law  of  the  Church,  moreover,  allowed  none 
save  the  Sovereign  Pontiff  to  give  an  absolute  recog- 
nition : such  as  might  be  accorded  by  individual 
prelates  was  always  subject  to  the  revisal  and 
sanction  of  his  Holiness.*  The  Brothers  and  their 
holy  Founder  had  also  decided,  in  this  assembly  of 
1694,  to  establish  a school  in  Rome  : thus  they  hoped 
to  impregnate  the  entire  institute  with  that  vigor- 
ous sap  that  is  drawn  from  the  source  and  root  of 
all  religious  communities. 

“ I wished,”  said  the  holy  Founder,  “ to  plant  the 
tree  of  our  society,  and  to  make  it  take  root ; to  graft 

* This  was  decreed  in  the  Council  of  Lateran,  held  under  Innocent 
III.  It  was  renewed  by  Gregory  X. 


26o 


The  Life  and  Work  of 


it  at  the  centre  of  unity,  under  the  shadow  and  the 
auspices  of  the  successor  of  the  Prince  of  the  Apos- 
tles. I also  desired  to  open  a path  by  which  I 
might  be  led  to  the  feet  of  the  Sovereign  Pontiff,  to 
ask  the  approbation  of  our  rules  and  constitutions ; 
to  obtain  for  our  Brothers  the  privilege  of  making 
the  three  vows  of  religion  ; to  beg  the  representative 
of  Jesus  Christ  to  bless  our  institute,  and  to  give  itr 
in  his  own  words,  the  mission  to  teach  Christian 
doctrine,  according  to  the  good  pleasure,  and  with 
the  permission,  of  the  bishops.”  * 

Brother  Gabriel  had  already  spent  several  years 
alone  near  the  tombs  of  the  apostles.  The  Vener- 
able de  La  Salle  felt  that  so  faithful  a son  should  be 
allowed  once  more  to  embrace  his  father;  and  his 
kindness  of  heart  suggested  that  he  should  rather 
go  to  his  child  than  call  him  from  the  field  of  his 
labor.  Age  was  beginning  to  tell  upon  this  pioneer 
of  the  institute.  He  had  proved  his  fidelity  in  time 
of  trial.  He  became  known  in  Rome  as  “a  learned 
and  serious  man.”  Some  priests  who  knew  his 
ability  urged  him  to  continue  the  theological  studies 
he  had  commenced  before  entering  the  society,  but 
he  refused  ; and  his  conduct,  while  left  alone  in  his 
distant  mission,  had  added  to  the  love  which  his 
Venerable  superior  already  entertained  for  him.  It 
was  natural  that  twro  hearts,  knowing  how  to  love 
as  they  knew  how  to  suffer,  should  desire  to  inter- 
change the  varied  experiences  of  their  respective 
careers.  These  and  similar  considerations  impelled 
the  Venerable  de  La  Salle  toward  Rome. 


* “Vie,”  par  Pere  Blain,  t.  i,  p.  392. 


The  Ven . J.  £.  De  La  Salle . 


261 


When  it  was  suggested  to  the  Venerable  de  La 
Salle  that  he  might  use  certain  influences  in  the 
Eternal  City  to  secure  the  approbation  of  his 
society,  he  promptly  replied : “ I do  not  like  such 
human  views;  they  are  not  the  means  which  the 
saints  would  employ.” 

He  had  prayed  long,  before  deciding  upon  this 
journey,  and  he  took  passage  in  a vessel  then  bound 
for  Civita  Vecchia.  This  was  in’  1712.  He  had 
taken  leave  of  the  archbishop,  and  proceeded  to 
the  boat,  happy  as  a child  going  to  throw  himself  in- 
to the  arms  of  a long-absent  father.  Scarcely  had 
he  arrived  at  the  quay  when  he  perceived  Mgr.  de 
Belzunce  coming  toward  him.  “ Do  not  go,”  said 
this  prelate  ; “ there  is  a certain  person  who  desires 
to  establish  a school,  and  to  place  its  direction  in 
your  hands.  I desire  you  to  remain  to  set  it  going, 
and  place  good  masters  at  the  head.”  La  Salle  was 
a man  to  do  the  good  that  offered  itself  at  the 
moment,  and  leave  to  the  future  to  deal  with  pos- 
sible prospective  good.  He  was  emphatically  a 
doer,  and  not  a dreamer.  In  the  present  instance 
he  adhered  to  his  principle  of  action.  “ God  be 
blessed ! ” said  he,  turning  to  the  Brothers  who  had 
come  to  see  him  off ; and  he  remarked,  to  their 
great  surprise  : “ Behold  me  back  from  Rome!  It 
is  not  God’s  will  that  I should  go  there,  since  He 
wishes  to  employ  me  at  something  else.”  He  forth- 
with allowed  the  Brother  whom  he  was  taking  to 
assist  Brother  Gabriel,  to  go  alone,  while  he  quietly 
returned  to  his  community,  and  thought  no  more, 
for  the  time  being,  of  his  projected  voyage. 


262 


The  Life  and  Work  of 


“ I wished  to  visit  you,”  he  wrote  afterward  to 
Brother  Gabriel ; “ I was  even  ready  to  depart  with 
a M.  Ricordeau,  Canon  of  Troyes,  who  left  for  Rome 
a month  ago.  But  I was  detained  by  a pressing 
affair  which,  nevertheless,  has  not  since  prospered.”* 
The  Venerable  had  made  a great  sacrifice  in  not 
visiting  Rome,  but  his  reward  was  in  the  content- 
ment of  a will  freely  resigned  to  that  of  God.  The 
new  mission  which  the  Archbishop  of  Marseilles 
wished  to  confide  to  him  was  to  have  been  opened 
through  the  generosity  of  a rich  lady,  who,  influ- 
enced by  the  enemies  of  M.  de  La  Salle,  suddenly 
declared  that  she  had  changed  her  intentions.  A 
learned  Jesuit  preacher  determined  to  remedy  this 
defection.  He  eloquently  pleaded  the  cause  of 
Christian  education,  and  succeeded  in  bringing  to- 
gether quite  a number  of  subscribers  to  the  praise- 
worthy cause.  But  it  sufficed  that  a Jesuit  should 
have  espoused  the  undertaking,  to  arouse  the  hatred 
of  the  Jansenists.  By  their  artful  deception  and 
their  seductive  manners  they  sowed  dissension 
among  the  subscribers,  and  the  enterprise  failed.  It 
was  the  greatest  praise  for  any  society,  in  those 
days,  to  find  its  sons  opposed  by  the  followers  of 

* Lettres  du  Venerable. — Providence  seems  to  delight  in  those  con- 
trasts that  show  how  different  are  His  ways  from  those  of  men.  Brother 
Gabriel,  in  the  days  of  which  we  write,  was  scarcely  able  to  procure 
the  bread  that  preserved  his  devoted  life  ; the  society  of  which  he  was 
a member  seemed  to  be  the  only  one  that  was  unnoticed  by  the  Holy 
Father.  In  our  day,  while  the  Divine  will  has  permitted  the  most 
solidly  established  communities  to  be  driven  from  their  retreat,  and 
their  properties  turned  into  values  wherewith  to  swell  the  public  reve- 
nues, the  Brothers  have  been  spared  their  five  schools  in  Rome,  while  a 
sixth  is  on  the  point  of  being  opened  at  the  private  expense  of  the  Holy 
Father,  whose  predecessors,  in  1731,  had  founded  a Brothers’  school  in 
Avignon. 


The  Vcn.  J.  B.  De  La  Salle . 


263 


Jansenism.  The  good  Jesuit  had  the  honor  of 
dividing  the  contumely  of  the  enemies  of  the 
Church  with  the  Abbe  de  La  Salle. 

While  at  Marseilles,  the  Venerable  Founder  gave 
a striking  proof  of  his  goodness  of  heart  and  his 
charity  for  the  fallen.  A young  Brother  who  had 
taught  school  with  great  success  at  Calais  for  live 
years,  having  been  sent  to  Grenoble,  became  dis- 
gusted with  his  state,  and  when  called  upon  to  re- 
move to  another  community,  set  out  apparently  with 
the  intention  of  complying  with  the  demands  of  his 
superior.  On  the  way,  he  threw  off  his  religious 
dress,  and  reentered  the  world,  which  delayed  not 
to  make  him  feel  the  bitterness  of  the  cup  of  pleasure 
that  he  had  placed  to  his  lips.  Stung  with  remorse, 
and  with  the  falsity  of  human  enjoyments,  he  came 
to  Marseilles,  where,  casting  himself  at  the  feet  of 
his  injured  father,  he  begged  to  be  again  received. 
Touched  with  his  contrition,  the  good  superior  took 
back  this  prodigal,  and,  having  made  him  pass 
through  some  months  of  trial,  sent  him  to  Mende, 
where  he  fully  realized  the  expectations  that  had 
been  entertained  of  him. 

The  Venerable  de  La  Salle  having  taken  all  neces- 
sary precautions  to  secure  the  work  that  had  been  so 
painfully,  though  successfully,  begun  in  Marseilles, 
desired  to  visit  his  other  communities;  but,  before 
doing  so,  he  determined  to  pass  some  days  in  re- 
treat in  the  very  spot  rendered  famous  by  the  thirty- 
three  years’  penance  of  Mary  Magdalen.  He  was 
received  with  much  kindness  by  the  Dominican 
fathers  who  then  had  charge  of  the  pilgrimage,  and 


264 


The  Life  and  Work  of 


from  them  he  received  examples  of  silence  and  regu- 
larity which  he  often  afterward  spoke  of  with  many 
marks  of  admiration. 

While  he  was  thus  enjoying  the  sweets  of  con- 
templation, his  children  in  Marseilles  were  attacked 
with  renewed  fury  by  the  Jansenists,  who  pretended 
that  the  Venerable  had  abandoned  his  Brothers. 
Pilgrims,  who  returned  about  that  time  from  Sainte- 
Baume,  dispelled  the  impression  which  such  reports 
were  likely  to  produce.  They  declared  that  he  was 
spending  some  days  in  prayer,  and  that  his  presence 
in  the  midst  of  his  disciples,  within  a very  short 
time,  would  prove  that  his  heart  and  his  hand  were 
still  in  the  good  work.  In  confirmation  of  their 
words,  M.  de  La  Salle’s  speedy  return  silenced 
the  calumniators,  and  prevented  any  further  injury 
being  done  his  character. 

These  continued  persecutions  made  the  Venerable 
think  for  a time  it  would  be  necessary  to  withdraw 
the  Brothers  from  Marseilles.  Before  doing  so, 
he  determined  to  consult  M.  Baumer.  This  learned 
and  holy  priest  was  then  spiritual  director  of  a 
pious  young  girl  who  had  received  special  favors 
from  God.  When  he  was  consulted  by  M.  de  La 
Salle  he  asked  for  time  to  deliberate,  and  in  the  mean- 
while consulted  his  holy  penitent.  “ How  can  I tel! 
you  anything  about  M.  de  La  Salle  ?”  said  she  to  hex 
confessor.  “I  have  never  seen  him.”  “You  will 
see  him  to-morrrow,”  M.  Baumer  replied.  “ Go  to 
the  Mass  said  for  the  school-children;  you  will 
receive  holy  communion  from  the  hands  of  M.  de 
La  Salle,  who  says  that  Mass,  and  afterward  you 


The  Ven.  J.  B.  De  La  Salle . 


265 


will  tell  me  what  God  shall  make  known  to  you 
concerning  him.”  She  did  so,  and  on  her  return 
said  to  her  director : “ Tell  M.  de  La  Salle  not  to 
think  of  withdrawing  his  Brothers  from  Marseilles: 
they  are  now  as  an  imperceptible  grain  of  mustard- 
seed,  but  they  will  become  very  numerous,  and  will 
produce  abundant  fruits.”  Encouraged  by  such 
words,  La  Salle  told  his  disciples  to  be  patient  and 
confident.  Brother  Timothy  continued  the  novi- 
tiate, and  he  proceeded  on  his  tour  of  visitation. 

Mende  at  this  time  was  the  scene  of  a very 
interesting  work,  which  the  Venerable  de  La  Salle 
had  promised  to  encourage.  A number  of  good 
ladies  had  established  a school  for  the  instruction 
of  young  converts.  Mile,  de  Saint  Denis  was  the 
directress.  This  work,  in  which  La  Salle  took  great 
interest,  occupied  his  attention  for  some  weeks.  He 
drew  up  for  the  teachers  a rule  of  life  which  the 
bishop  approved  and  praised.  He  saw  it  prac- 
tised by  the  ladies  who  were  assisting  Mile,  de  St. 
Denis,  and  was  witness  of  the  fruits  produced  in 
the  school  by  the  new  rule  of  order  and  regularity. 
This  was  to  him  a source  of  gratification.  But  he 
was  soon  to  find  cause  for  other  feelings.  One  day, 
as  he  was  about  to  leave  Mende,  Brother  Timothy 
arrived  there  most  unexpectedly.  His  sad  expres- 
sion of  countenance  foreboded  unwelcome  intelli- 
gence from  Marseilles.  “ Where  are  your  novices? 
Does  our  work  still  stand?”  said  the  superior  all  at 
once.  The  answer  of  Brother  Timothy  confirmed 
his  suspicions:  “ These  men  you  know  of,”  said  he 

sorrowfully,  “ snatched  from  the  threshold  of  the 

12 


266 


The  Life  and  Work  of 


novitiate  the  young  men  who  came  to  us  with  a 
sincere  vocation.  . . . Seduced  by  their  protectors, 
those  you  left  are  no  longer  your  disciples.”  “ God 
be  blessed!”  replied  the  Founder;  and  after  having 
detained  Brother  Timothy  for  some  days  with  him, 
he  sent  him  to  Avignon,  to  replace  Brother  Ponce. 
He  himself  set  out  for  Rouen.  When  leaving  Mende, 
Mile,  de  St.  Denis  presented  him  with  a horse  to 
pursue  his  journey  with,  as  he  was  at  this  time  in 
feeble  health.  He  accepted  the  present  with  grati- 
tude, as  a means  of  sooner  reaching  his  dear  St. 
Yon.  However,  he  found  some  inconvenience  in  tak- 
ing care  of  the  horse.  Once  he  alighted  to  say  his 
Office,  and  allowed  the  animal  to  graze  in  an  open 
field.  The  latter  strayed  into  the  garden  of  a rough 
farmer,  who,  coming  out,  overwhelmed  La  Salle 
with  abuse,  and  gave  him  a blow.  The  man  of  God 
immediately  threw  himself  on  his  knees,  and  asked 
pardon  of  his  brutal  assailant  for  having  involun- 
tarily caused  him  pain.  Astonished  at  this  humility, 
the  farmer  muttered  some  words  of  excuse,  and 
went  off  as  confused  as  he  was  edified.*  Upon  his 
return  to  St.  Yon,  the  Venerable  sent  Brother 
Barthelemy  to  visit  many  of  the  communities. 

In  1714  the  Brothers  of  Grenoble,  who  were 
supported  by  contributions  annually  given  by  cer- 
tain intelligent  and  pious  persons,  began  to  feel 
the  result  of  a falling-off  of  the  interest  which  had, 
at  first,  been  shown  by  some  of  their  patrons.  The 
bishop,  to  remedy  this,  took  the  committee  of  sub- 
scribers under  his  special  protection,  and  knowing 

* F.  Lucard,  “ yi?  de  M.  de  La  Salle,”  t.  ii,  p.  98,  2me edition. 


The  Ven.  J.  B.  De  La  Salle . 


267 


the  eloquence  and  piety  of  M.  de  La  Salle,  invited 
him  to  be  present  at  one  of  the  public  meetings. 
The  latter  acquiesced  ; and  the  result  of  the  address 
which  he  made  was  the  rekindling  of  the  enthusiasm 
that  had  previously  marked  the  zeal  of  the  founders. 

While  in  Grenoble  the  Venerable  was  consoled, 
also,  by  the  intelligence  that  peace  had  been 
restored  to  his  children  in  Provence.  Though  he 
would  have  desired  to  rejoice  with  them,  he  felt 
that  prudence  required  him  to  abstain  from  seeing 
them.*  It  was  on  this  occasion  that  he  appointed 
Brother  Timothy  visitor.  Brother  Bernardin  suc- 
ceeded him  as  director  at  Alais. 

At  this  time,  also,  he  received  a very  touching 
proof  of  the  love  entertained  for  him  by  the 
Brothers  of  St.  Yon.  Knowing  the  poverty  of  the 
houses,  and  that  their  holy  Founder  needed  many 
little  attentions  and  comforts,  rendered  necessary 
by  the  enfeebled  condition  of  his  health,  they  sent 
him  a considerable  sum  with  which  to  provide  him- 
self with  what  might  be  necessary  in  his  journeys. 
However,  he  would  accept  of  no  such  immunity,  but 
deposited  the  amount  with  reliable  parties  in  Rouen, 
till  called  for.  “ Perhaps,”  adds  F.  Lucard,  “ he  was 
already  thinking  of  acquiring  for  his  novitiate  and 
college  the  vast  property  of  St.  Yon.”f  The  thought 
was  worthy  of  his  generous  soul,  ever  leaving  itself 
out  of  consideration,  ever  mindful  of  others.  Thus 
he  renounced  the  means  of  rendering  himself  neces- 
sary cares  and  attentions,  that  he  might  purchase  a 
home  for  the  young  and  a retreat  for  the  aged. 

t Loc.  cit. , p.  106. 


* Vie  P.  Maillefer. 


268 


The  Life  and  Work  of 


P&re  Blain,  afterward  the  historian  of  the  Vener- 
able de  La  Salle,  was  appointed  spiritual  director 
of  the  boarding-school  and  of  the  community,  in 
the  absence  of  the  Founder.  He  was  a man  of  rare 
prudence,  and  acquired  the  confidence  of  all  the 
Brothers  by  the  wisdom  shown  in  his  acts.  He  had 
been  renowned  in  his  day  as  being  an  able  preacher. 
On  every  great  occasion  he  was  the  orator  of  the 
day.  But  that  for  which  he  is  especially  remem- 
bered with  esteem  by  the  Brothers,  is  the  perfect 
manner  in  which  he  understood  his  real  relations 
toward  the  community  as  its  spiritual  director.  “ He 
never  meddled  in  the  government  of  the  Brothers 
of  St.  Yon ; he  made  to  their  institutions  only  those 
visits  authorized  by  his  charge ; his  relations  with 
the  community  always  took  the  character  of  a dis- 
creet and  prudent  sympathy.”  * A little  incident  is 
told,  that  shows  his  good-natured  disposition.  One 
day,  as  he  entered  the  garden,  Brother  Hilarion, 
who  had  been  porter  for  several  years,  noticed  that 
the  good  abbe  was  about  to  enter  the  walk  known 
as  the  president’s.  “ You  must  not  go  there,”  said 
the  Brother;  “ our  superior  has  reserved  that  for  M. 
Pont-Carre,  who  will  be  here  shortly,  and  I have 
orders  to  see  that  no  one  disturbs  him.”  Far  from 
being  offended  at  this  prohibition,  M.  Blain  said 
with  a smile  : “ Do  not  be  afraid  ; the  president  and 
I are  good  friends.  My  company  will  not  be  dis- 
agreeable to  him.” 

Brother  Hilarion  was  one  of  those  noble  char- 
acters who  find  no  sacrifice  too  great  when  there 


* F.  Lucard,  “Vie  de  M.  de  La  Salle,”  t.  ii,  p.  108,  2me  edition. 


* ww 

The  Ven . J.  B . De  La  Salle . 269 

is  question  of  saving  their  souls.  At  first  the  father 
of  a numerous  family,  he  entered  the  society  shortly 
after  the  death  of  his  wife.  His  oldest  son  had 
already  preceded  him,  and  now  another  followed 
his  example.  A daughter  of  his  also  received  the 
grace  of  a religious  vocation,  and  was  placed  by 
the  Venerable  de  La  Salle  in  a convent  in  Paris, 
where  she  led  a most  edifying  life. 

In  entering  religion,  Frere  Hilarion  found  himself 
under  the  direction  of  his  own  child,  Brother  Domi- 
nic. After  his  novitiate,  he  was,  in  1708,  named 
porter  of  St.  Yon.  He  had  been  there  till  1713, 
when  Brother  Barthelemy  sent  him  an  order  to 
proceed  to  Guise.  Though  he  might  have  claimed 
exemption  from  this  change,  he  started  afoot  for  his 
new  mission.  He  remained  but  one  day  in  Paris,  to 
receive  Brother  Barthelemy’s  instructions.  When 
he  had  nearly  reached  his  new  home,  he  was  taken 
ill ; a sudden  weakness  took  possession  of  all  his 
members  ; he  asked  for  the  last  sacraments,  which 
he  received  with  a rare  piety,  and  died,  repeating 
these  beautiful  words:  “I  die  happy,  since  I leave 
this  world  in  the  very  act  of  accomplishing  the  will 
of  God.”  The  death  of  this  edifying  old  man  was  a 
source  of  grief  to  the  Venerable  de  La  Salle.  He 
reproved  Brother  Barthelemy  for  what  he  consid- 
ered his  imprudence  ; but  the  latter  replied  that  the 
Brother  had  given  no  indications  of  fatigue  when  at 
Paris.  “ His  death,”  added  he,  “was  the  fruit  of 
a heroic  virtue,  of  which  the  saints  themselves  offer 
few  examples.”  Another  loss  distressing  to  La  Salle 
was  that  of  Brother  Placide.  He  died  at  the  early 


270 


The  Life  and  Work  of 


qge  of  twenty-three.  Brother  Barthelemy  says  of 
him  : “ Our  good  Brother  died  a's  he  had  lived.  His 
peculiar  virtues  were  : great  horror  of  the  world,  love 
of  retirement,  openness  of  heart  to  his  superiors, 
admirable  obedience  and  regularity,  modesty,  pa- 
tience, and  most  edifying  union  with  the  Brothers.” 
Intelligence  of  a more  grievous  nature  reached 
the  Veritable  from  Paris.  The  deaths  of  an  aged 
saint  and  of  a young  martyr  to  the  cause  of  Chris- 
tian education  were  rather  subjects  of  joy  than  of 
sadness;  but  M.  de  La  Salle  now  learned  that  his 
dear  disciples  were  again  the  object  of  persecution 
from  the  numerous  enemies  he  had  left  there.  The 
writing-masters  had  once  more  attacked  the  schools  ; 
they  reiterated  the  calumnies  which  the  Venerable 
de  La  Salle  had  so  triumphantly  refuted.  The 
lieutenant-general  of  police  sent  a subordinate  to 
Brother  Barthelemy,  empowered  to  make  inquiry 
into  the  facts  alleged.  “ The  wisdom  of  Brother 
Director’s  replies,  and  the  admirable  management 
-of  the  schools,  turned  these  proceedings  to  the 
glory  of  the  Institute  of  the  Brothers.”*  But  an- 
other complication  arose  which  was  not  so  easily 
unravelled.  During  La  Salle’s  absence  M.  de  La 
Chetardie  had  obtained  the  appointment  of  M.  de 
«Brou  as  the  spiritual  director  of  the  community. 
Cardinal  de  Noailles,  in  making  the  nomination, 
had  no  idea  of  interfering  with  the  authority  of  M. 
de  La  Salle,  who  was  always  recognized  by  the 
ecclesiastical  powers  as  the  lawful  and  only  superior. 
It  was  not  long  previously  that  the  cardinal  had 


t F.  Lucard,  “ Vie  deM.de  La  Salle,”  t.  ii,  p.  no,  210  edition. 


The  Ven.  J.  B.  De  La  Salle . 


L 

271 

expressed  his  sympathy  and  good-will  toward  the 
Brothers,  at  a time,  too,  when  he  was  surrounded 
by  clergy,  some  of  whom  he  knew  had  little  good  to 
say  of  them  or  their  superior.  After  the  Brothers 
had  spoken  some  words  of  respect  and  esteem,  he 
delivered  a eulogy,  within  hearing  of  all  present, 
upon  the  life  and  virtues  of  La  Salle.  “ Say  to  him,” 
he  added,  “ that  he  always  has  my  esteem  ; he  is  a 
holy  man;  I recommend  myself  to  his  prayers.” 
This  was  at  St.  Denis,  on  the  occasion  of  a confirm- 
Nation.  The  croakers  and  buzzers  frowned,  and  the 
Brothers  retired,  glad  at  heart.  La  Chetardie,  who 
still  felt  somewhat  ill-disposed  against  the  holy 
Founder,  encouraged  de  Brou  to  go  further  than 
the  cardinal  had  intended,  and  even  succeeded  in 
having  priests  appointed  over  several  communities, 
notably  those  of  Rouen,  Chartres  and  Moulins. 

M.  de  La  Salle  was  written  to  on  the  subject,  but 
many  of  the  letters  did  not  reach  him.  In  these  he 
was  accused  of  having  abandoned  his  Brothers, 
and  his  motives  of  inaction  questioned,  when  sucW 
a crisis  was  going  on.  The  fact  was,  he  knew  nothing 
whatever  of  the  matter. 

* 

1 The  cardinal,  who  had  received  one  lesson,  did 
not  desire  another.  “ He  blamed  M.  de  Brou’s  te- 
merity, and  he  showed  his  esteem  for  M.  de  La  Salle 
by  declaring  that  he  wished  nothing  changed  in  the 
order  which  the  servant  of  God  had  established.”  * 
As  soon  as  Brother  Barthelemy  had  learned  the 
real  nature  of  M.  de  Brou’s  mission,  he  was  urgent 
upon  the  Founder’s  returning  to  Paris.  Instead  of 

* Fere  Maillefer,  “Vie  de  M.  de  La  Salle.”' 


272 


The  Life  and  Work  of 


adding  to  the  difficulty  by  appearing  upon  the  scene 
of  trouble,  the  latter  sent  the  director  of  Grenoble, 
a pious,  learned  and  experienced  Brother.  His 
instructions  being  faithfully  followed,  the  clouds  dis- 
persed, and  peace  again  reigned  among  the  children 
of  the  holy  Founder. 

The  attempt  to  weaken  authority  in  the  society 
was  strangled  in  its  birth,  and  the  integrity  of  the 
institute  was  preserved. 

As  the  Venerable  had  frequently  done  before,  he 
took  charge  of  the  class  taught  by  the  Brothers  he 
had  sent  to  Paris.  When  the  new  master  took  his 
children  to  Mass,  the  people  were  heard  to  say : “ Let 
us  go  to  church ; the  holy  priest  is  going  to  say 
Mass.”  “ These  words,”  says  a venerable  Brother 
who  had  learned  the  circumstances, — “ these  words 
were  repeated  to  me  by  old  men  who  had  been 
pupils  of  M.  de  La  Salle.”  * 

On  the  days  that  the  Venerable  did  not  teach 
class  there  was  a holy  rivalry  between  the  Sisters 
of  the  Visitation  and  the  canons  of  the  church  in 
Grenoble,  as  to  who  would  have  the  happiness  of 
hearing  his  Mass.  As  often  as  duty  would  permit, 
the  holy  servant  of  God  gratified  the  pious  wishes 
of  the  daughters  of  St.  Francis  de  Sales. 

As  soon  as  the  director  of  Grenoble  had  returned, 
the  Venerable  de  La  Salle  hastened  to  steep  his  soul 
in  the  delights  of  solitude,  by  retiring  for  some  time 
to  the  Grande  Chartreuse,  which  had  been  rendered 


Diposition  du  Frere  Patrice . This  worthy  Brother  was  born  in  1760; 
he  was  educated  in  the  Brothers’  College  of  Montpelier,  and  entered  the 
Novitiate  of  Avignon  in  1777. 


The  Ven.  J.  B.  De  La  Salle . 


273 


illustrious  by  the  life  and  virtues  of  the  sons  of  St 
Bruno.  Some  of  the  good  fathers  of  that  monastery 
who  had  been  witnesses  of  his  austerities,  and  ap- 
preciated his  virtue,  solicited  him  to  take  up  his 
abode  with  them.  But  his  mission  was  elsewhere. 
Still,  long  after  his  death,  the  tradition  of  his  visit 
to  the  Grande  Chartreuse  remained.  When  Brother 
Patrick  and  his  director  went  there  to  spend  a 
few  days  in  retreat,  they  were  told  that  the  lapse 
of  sixty-six  years  had  not  dimmed  the  lustre  of  the 
good  name  their  Venerable  Founder  had  left  among 
them. 

Upon  his  return  to  the  community  of  Grenoble, 
the  Venerable  de  La  Salle  spent  some  time  in  revis- 
ing the  books  he  had  prepared  for  his  schools. 

It  was  about  this  time  also  that  the  servant  of 
God  received  a subject  who  was  afterward  to  give 
lustre  to  his  name  as  a Brother,  and  to  the  society 
that  received  him. 

Abbe  de  Saleon,  whose  name  has  already  occurred 
in  these  pages,  was  quietly  pursuing  the  duties  of  his 
pastorate  at  Parmenie,  when  he  one  day  noticed  a 
noble-looking  pilgrim  approaching.  Under  the 
simple  garb  of  a traveller,  the  young  man  evidently 
hid  a proud  title  and  a checkered  career.  He  recog- 
nized the  pilgrim  as  Dulac,  son  of  Claude  Lancelot 
de  Montisambert.  This  young  man  had  entered  the 
army  at  the  age  of  fifteen,  and  had  added  to  the  risks 
of  a career  dangerous  in  itself  by  giving  full  bridle  to 
all  his  passions.  His  love  of  gambling  had  already 
caused  serious  losses,  when  his  parents  placed  him  in 
a regiment,  the  officers  of  which  were  special  friends 


274  Zfe  Life  and  Work  of 

of  the  family.  The  battle  of  Malplaquet  was  the 
occasion  that  Providence  took  to  recall  the  young- 
soldier  to  a sense  of  duty.  Severely,  though  not 
fatally,  wounded,  he  was  tenderly  cared  for,  and  dur- 
ing his  illness  was  given  the  “ Lives  of  the  Saints’’ 
to  read.  Like  another  Ignatius,  he  asked  himself 
why  he  could  not  be  a Christian  hero.  Grace  spoke 
the  answer  to  him ; the  young  officer  became  a 
changed  man;  he  daily  grew  more  and  more  dis- 
gusted with  the  world.  Dulac,  after  eight  years’ 
service,  and  without  notifying  his  parents,  retired 
from  the  army.  He  sold  his  horse,  left  his  uniform 
in  his  bedroom,  and  with  a single  suit,  which  on  the 
way  he  exchanged  with  a beggar,  departed  for 
Grenoble.  Away  from  all  who  knew  him,  he  began 
a life  which  was  the  astonishment  of  the  beholders, 
so  severe  were  its  austerities,  so  numerous  its  acts 
of  humiliation.  Visiting  the  sick  was  his  chief 
delight.  At  the  foot  of  the  altar  he  acquired  the 
strength  necessary  for  his  new  career.  He  after- 
ward applied  for  admission  among  the  children 
of  St.  Bruno,  and  again  among  those  of  St.  Francis. 
In  both  houses  he  was  told  that  his  vocation  was 
elsewhere.  He  had  just  made  a pilgrimage  to 
Rome,  having  begged  his  bread  both  in  going  and 
returning,  when,  on  reaching  Parmenie,  he  was  to 
learn  the  long-sought  object  of  his  life. 

When  the  Venerable  de  La  Salle  was  told  by  the 
Abbe  de  Saleon  that  he  believed  Dulac  called  to 
become  a Brother  of  the  Christian  Schools,  the  holy 
Founder  feared  that  the  erratic  life  previously  led 
by  the  young  convert  should  prevent  him  from 


The  Ven . J.  B.  De  La  Salle, 


275 


persevering.  However,  after  conversing  some  time 
with  the  pilgrim,  and  having  explained  the  principal 
duties  of  the  life  of  a Brother,  he  told  him  to  retire 
to  a cell  for  some  days,  and  to  pray  that  divine  light 
might  lead  him  out  of  darkness. 

The  generous  penitent,  prostrating  himself  before 
a crucifix,  begged  his  Saviour  to  give  him  strength  to 
imitate  his  pious  aunt,  who  had  devoted  “ the  flower 
of  her  youth”  * entirely  to  the  instruction  of  the  poor 
and  the  ignorant.  As  soon  as  the  Venerable  de  La 
Salle  entered  his  cell,  Dulac,  in  a most  imploring 
and  sincere  petition,  begged  to  be  admitted  as  a 
member  of  the  society.  “ It  is  to  labor  with  you  in 
your  institute  that  I am  called  by  heaven ; I wish  to 
do  penance  for  my  sins,  and  to  prevent  children  from 
becoming  victims  to  passions  which,  alas!  have  had 
such  sway  over  me.”  La  Salle  was  touched  with 
his  tears  and  urgent  solicitations. 

“ God’s  holy  name  be  blessed  !”  said  he  ; “ you  will 
be  a Brother  of  the  Christian  Schools.  Heaven 
wishes  you  amongst  us:  you  will  do  much  good.” 

The  director  of  Grenoble  was  charged  with  the 
formation  of  the  new  disciple.  The  long  and  beauti- 
ful curls  that  had  been  so  much  admired,  were  cut 
off;  Dulac  was  vested  in  the  habit  of  the  Christian 
Brother,  and  edified  the  people  of  Grenoble  by  a 
most  mortified  life,  under  the  name  of  Brother  Irenee. 
His  great  request  was  “to  pray  for  him.”  The 
Venerable  assured  him  that  the  Brothers  would  not 

* Inscription  over  Frangoise  Dulac  de  Montisambert.  She  died  1704, 
in  the  thirtieth  year  of  her  age,  “ distinguished  by  the  ancient  nobility 
of  her  family,  her  grace  and  beauty,  but  still  more  recommendable  by  her 
intelligence  and  rare  piety.” 


276 


The  Life  and  Work  of 


fail  in  this  religious  duty.  “ By  his  fidelity  in  fol- 
lowing the  advices  of  the  holy  Founder,  Brother 
Irenee  became  one  of  the  most  useful  members  of 
the  Society  from  the  day  of  his  admission  he  had 
been  among  the  most  edifying. 


The  Ven.  J.  B.  De  La  Salle. 


277 


CHAPTER  X. 

The  Bull  Unigenitus . — The  Venerable  recalled  to  Paris. — His  Recep- 
tion.— Death  of  M.  de  La  Chetardie. — Louis  XIV  and  his  Age. — 
The  Novices  return  to  St.  Yon. — Chevalier  d’Armstadt. — His  Trials. — 
The  Venerable  returns  to  St.  Yon. — Visited  by  distinguished 
Persons. — He  Visits  Calais. — Devotion  to  Mary  Immaculate. — His 
Portrait  secured. — Resigns  the  Generalship. — Brother  Barthelemy 
elected. — Assistant  Superiors  named. — The  School’s  Conduct. — - 
Method  introduced  by  the  Venerable  de  La  Salle. — His  views. — 
How  to  direct  and  to  interest  Children. 

We  have  seen  the  zeal  with  which  the  Venerable 
de  La  Salle  defended  Catholic  doctrines,  and  the 
magnificent  offers  he  so  promptly  rejected  when  they 
were  to  be  obtained  at  the  price  of  infidelity.  His 
conduct,  when  the  Bull  Unigenitus  was  published, 
is  another  striking  proof  of  his  attachment  to  the 
See  of  Peter. 

M.  de  Montmartin,  whose  orthodoxy  thus  far  was 
beyond  suspicion,  issued  a pastoral  in  connection 
with  the  Bull  Unigenitus ; and  the  Venerable  de  La 
Salle,  who  was  celebrating  the  feast  of  St.  Joseph 
with  his  Brothers  of  Grenoble,  received  a copy.  He 
immediately  assembled  his  community,  read  the 
two  documents,  and  added  such  explanations  as  he 
deemed  necessary  under  the  circumstances.  More- 
over, not  satisfied  with  this  manifestation  of  loyalty, 
he  published  several  articles  in  defence  of  the  true 
doctrine.  This  irritated  the  Jansenists  anew,  but 


27  8 


The  Life  and  Work  of 


their  opposition  only  served  to  give  greater  lustre 
to  the  purity  and  zeal  of  their  opponent. 

While  thus  employed  in  defending  the  Church, 
his  disciples  in  Paris,  St.  Yon  and  Rheims,  were 
anxious  for  his  return.  Brother  Barthelemy,  who 
knew  the  great  virtue  of  his  superior,  availed  himself 
of  an  innocent  device  to  secure  his  presence  in  the 
capital.  He  prepared  a document  in  which,  in  the 
name  of  the  Brothers,  he  called  upon  the  Venerable 
Founder  to  return  to  Paris,  where  he  was  needed  to 
look  after  the  interests  of  the  institute.  “ Sir/’  said 
the  good  Brother,  “ we  humbly  beseech  you,  and 
we  ordain  in  the  name  and  on  the  part  of  the  body 
of  the  society  to  which  you  have  promised  obedi- 
ence, that  you  immediately  take  upon  yourself  the 
general  direction  of  the  society.  In  testimony  of 
which  we  have  signed.  Done  at  Paris,  April  ist, 
1714.”  * 

The  Venerable  de  La  Salle  was  still  governing 
the  society  through  Brothers  Barthelemy,  Joseph, 
and  Timothy,  visitors.  Hence  the  form  of  command 
taken  by  Brother  Barthelemy  was  merely  a fiction 
which  he  employed  more  certainly  to  secure  the 
attention  of  the  holy  Founder,  who,  in  his  humility, 
thus  had  the  pleasure  of  obeying  his  own  children. 

His  departure  from  Grenoble  was  a triumph. 
Every  one  sought  to  give  him  renewed  marks  of 
appreciation.  Before  leaving  for  Paris,  he  resolved 
to  visit  his  Brothers  of  Marseilles  and  Avignon. 
Next  he  went.to  Lyons,  remained  there  a few  days, 
and  then  made  a pilgrimage  to  the  tomb  of  St. 


* P&re  Blain. 


The  Ven.  J.  B.  De  La  Salle . 


279 


Francis  de  Sales.  At  Dijon  he  met  several  friends, 
whose  delight  it  was  to  manifest  their  esteem  for 
his  disciples.  At  Rheims  he  stopped  some  time  to 
consult  with  Brother  Joseph,  whose  wisdom  was 
afterward  to  secure  his  appointment  as  assistant- 
general.  Here  he  spent  many  hours  before  the 
altars  that  had  been  the  witnesses  of  his  first  steps 
in  the  path  of  virtue. 

On  the  tenth  of  August,  1714,  M.  de  La  Salle 
entered  Paris,  and  his  humility  was  shown  in  the 
first  words  he  spoke.  “ What  do  you  desire?  I 
am  here  to  obey,”  said  he  to  the  Brothers,  who 
were  more  than  confused  at  such  an  address.  But 
their  hearts  were  too  full  of  filial  emotion  to  men- 
tion their  past  difficulties.  At  the  sight  of  their 
beloved  father  all  was  forgotten. 

The  Venerable  de  La  Salle  would  have  considered 
it  a duty  to  further  show  his  humility  by  present- 
ing his  respects  to  M.  de  La  Chetardie ; but  that 
zealous,  though  changeable,  clergyman  had  been 
called  to  the  reward  of  his  labors.  In  dying,  he 
asked  that  his  heart  might  be  placed  in  a leaden 
casket,  and  buried  at  the  feet  of  the  priests  of  St. 
Sulpice  who  had  gone  before  him,  “that,”  he  said, 
“ he  might  thus  render  them  homage,  and  by  this 
act  repair  the  faults  he  might  have  commited  while 
in  their  holy  society.”  He  expired  on  the  twenty- 
ninth  of  June,  1714. 

M.  Langnet  de  Gergey,  his  successor,  was  well 
known  for  his  zeal ; and  the  Brothers  had  reason 
to  believe  that  an  abbe  who  had  distributed  his 
patrimony  among  the  poor  would  be  a friend  to 


280 


The  Life  and  Work  of 


them,  whose  Founder  had  been  equally  heroic. 
They  were  not  disappointed.  The  new  pastor  gave 
every  proof  of  his  generous  intentions,  and  through 
his  advice  M.  Brou  refrained  from  any  interference 
with  the  Brothers,  whom  he  afterward  frequently 
helped  by  his  alms.  The  Venerable,  in  gaining  a 
friend  of  some  importance,  was  losing  his  most  gener- 
ous patron,  one  who  had  always  acted  and  spoken  in 
favor  of  the  new  institute.  Louis  XIV,  after  a reign 
which  had  many  critics,  but  which  all  must  admit 
was  exceptional  in  its  brilliancy,  was  called  to  the 
bar  of  the  Supreme  Ruler,  before  whom  all  men  are 
equal,  each  being  judged  according  to  his  works.  A 
reign  which  produced  Bossuet  and  Corneille,  Fene- 
lon  and  Racine,  Bourdaloue  and  Boileau,  Moliere 
and  Lafontaine,  Descartes  and  Pascal,  Turenne  and 
Conde,  needs  no  comment.  Madame  de  Maintenon 
was  now  the  only  courtly  friend  left  to  the  Vener- 
able. In  her  death,  which  occurred  not  long  after, 
the  holy  Founder  lost  a benefactress  as  kind  as  she 
was  intelligent,  and  whose  charities  were  all  the 
more  praiseworthy,  as  they  had  the  first  requisite 
of  goodness : that  of  being  done  in  silence. 

The  altered  circumstances  rendered  it  necessary 
to  remove  the  novices  to  St.  Yon.  Brother  Barthe- 
lemy  continued  as  director,  while  Brother  Irenee, 
recalled  from  Avignon,  was  appointed  assistant 
master  of  novices.  Before  leaving  Paris,  the  novi- 
tiate received  a notable  acquisition  in  the  person  of 
Chevalier  d’Armstadt,  a German  convert  of  illus- 
trious birth.  He  had  served  under  Prince  Eugene, 
and  was  several  times  wounded.  After  the  battle 


The  Ven.  J.  B.  De  La  Salle . 


281 


of  Denain  he  quitted  the  army  and  came  to  France. 
One  day,  as  he  passed  through  Lyons,  he  heard  that 
a possessed  person  was  to  be  exorcised.  Being  a 
confirmed  sceptic,  the  chevalier  determined  to  see 
the  mock  ceremony,  as  he  called  it.  He  had  scarcely 
entered  the  church  when  the  possessed  woman,  look- 
ing fiercely  at  him,  exclaimed  : “ Ah  ! you  do  not 
believe  in  devils:  well,  one  day  you  shall  feel  their 
power.”  Struck  by  the  strange  prophecy,  he  left  the 
church,  filled  with  emotion:  the  woman  had  never 
seen  him  before.  Some  months  later,  through  in- 
structions received  in  Lyons,  he  renounced  Luther- 
anism, and  became  a sincere  Catholic,  By  the  advice 
of  his  spiritual  director,  a priest  of  St.  Sulpice,  he 
entered  the  Brothers’  novitiate.  Here  it  was  that  the 
prediction  was  fulfilled.  His  wounds,  which  had 
been  healed  by  a charm,  soon  reopened,  and  when 
the  novice-master  went  to  his  cell,  he  found  the  poor 
postulant  insensible,  weltering  in  his  blood.  The 
last  sacraments  were  given  him,  and  he  became 
better,  only  to  fall  again  into  like  sufferings.  In  this 
paroxysm  he  seemed  anxious  to  address  a crucifix 
placed  before  him,  and  his  arms  were  constantly 
in  motion,  as  if  parrying  invisible  assailants.  He 
beheld  immense  numbers  of  evil  spirits,  who  were 
suddenly  driven  from  his  room  by  a supposed  ap- 
parition of  the  Most  Blessed  Virgin. 

Strange  to  say,  after  this  attack  he  asked  for  the 
habit  of  the  Brothers  with  such  unceasing  perse- 
verance that  the  Venerable  de  La  Salle  gratified 
him.  This  was  the  signal  for  new  terrors.  He  had 
no  sooner  taken  the  holy  habit  than  he  appeared 


282 


The  Life  and  Work  of 


to  be  strangled;  his  face  became  black,  and  he 
imagined  that  M.  de  La  Salle,  Brother  Barthelemy, 
and  the  priest  who  had  received  him  into  the  Church, 
were  so  many  executioners  who  tortured  him. 
Convinced  that  it  was  a true  case  of  possession, 
La  Salle  remained  alone  with  the  novice,  and  per- 
formed all  the  ceremonies  prescribed  bv  the  Church 
in  similar  cases.  The  poor  young  man  was  relieved, 
and  from  that  moment  was  no  longer  disturbed. 
However,  with  the  passing  away  of  all  his  troubles, 
and  his  restoration  to  health,  he  began  to  grow 
negligent  in  the  service  of  God,  and  lost  the  grace 
of  his  vocation. 

M.  de  La  Salle  remained  in  Paris  about  a month 
after  the  departure  of  the  novices.  He  desired  to 
leave  without  seeing  Cardinal  de  Noailles,  for  the 
latter  refused  to  receive  the  Bull  Unigenitns . After 
two  days’  reflection  he  decided  not  to  call  upon  his 
eminence:  he  contented  himself  with  taking  leave 
of  M.  Brou.  The  abbe,  fearing  that  the  absence  of 
M.  de  La  Salle  would  give  him  extra  labor  in  con- 
nection with  the  schools,  requested  him  to  wait 
some  time,  which  he  did  ; but  he  hastened  as  soon 
as  possible  to  St.  Yon,  where  his  services  were 
needed  in  the  reorganization  of  the  novitiate.  In 
1716  the  Venerable  had  the  pleasure  of  receiving 
M.  Gense,  the  principal  benefactor  of  the  Brothers  of 
Calais,  at  St.  Yon.  M.  de  La  Cocherie  accompanied 
him.  They  undertook  this  voyage  solely  to  seethe 
great  educator,  of  whom  they  had  formed  an  ex- 
alted idea.  He  showed  them  the  boarding-school, 
and,  say  his  biographers,  “ spent  several  hours  with 


The  Ven.  J.  B.  De  La  Salle . 


283 


them  among  the  flowers,  in  a little  retreat  he  had 
built  himself,  in  imitation  of  Parmenie.”  He  prom- 
ised to  visit  Calais.  This  he  did  soon  after,  and 
his  entry  there  bore  all  the  marks  of  an  ovation. 
The  Brothers  had  feared  that  their  stipend,  paid  in 
part  by  Louis  XIV,  would  be  lessened  after  the 
death  of  that  prince ; but  Louis  XV  promised  the 
same  amount,  which  was  further  increased  by  the 
city  authorities.  By  special  invitation,  the  servant 
of  God  officiated  on  the  feast  of  the  Assumption. 
The  pastor  preached,  but  said  not  a word  about 
the  Most  Blessed  Virgin.  This  was  more  than  the 
Venerable  had  imagined  possible,  and  he  took  the 
liberty  to  call  his  host’s  attention  to  the  fact.  The 
pastor  acknowledged  his  mistake,  and  repaired  it 
the  following  Sunday. 

M.  Gense  was  desirous  to  secure  the  portrait  of 
his  friend,  but  he  could  not  prevail  upon  him  to 
sit  for  the  purpose.  He  therefore  invited  him  to 
dinner,  and  placing  him  in  a proper  position,  an 
artist  labored  so  industriously  during  the  meal, 
which  was  designedly  prolonged,  that  the  portrait 
was  sufficiently  advanced  to  assure  its  correctness. 
M.  de  La  Salle  made  no  remark  when  he  learned 
of  the  occurrence,  but  never  could  be  induced  to 
honor  his  friend’s  table  again. 

During  his  sojourn  in  Boulogne,  which  he  next 
visited,  the  holy  Founder  had  the  pleasure  of  seeing 
his  children  better  lodged.  By  public  proclamation 
the  masons  and  laborers  of  the  city  were  called 
upon  to  erect  a dwelling  for  the  Brothers.  M.  de 
La  Cocherie  furnished  the  materials,  and  the  number 


284 


The  Life  and  Work  of 


who  willingly  presented  themselves  to  help  in  the 
good  work  made  it  speedy.  “ We  are  happy,”  said 
these  honest  workmen,  “ to  do  something  for 
Brothers  who  give  their  lives  for  our  children.” 

The  declining  health  of  the  Venerable  warned 
him  that  it  was  time  to  think  of  placing  the  helm 
in  other  hands.  During  the  past  few  years  he  had 
kept  aloof  as  much  as  possible,  in  order  to  accus- 
tom his  children  to  govern  themselves.  He  as- 
sembled the  Brothers  of  Rouen  and  Darnetal 
at  St.  Yon,  and,  alter  some  touching  details  upon 
his  late  voyage,  he  told  them  that  his  age  and  his 
infirmities,  which  each  day  increased,  rendered  it 
absolutely  necessary  for  him  to  resign.  He  did 
not  refuse  to  labor,  but  he  loved  his  institute  too 
well,  and  knew  that  it  was  necessary,  during  his  life- 
time,  for  another  to  direct  its  interests. 

“ Many  say  that  you  cannot  govern  yourselves,” 
he  continued,  “ but  it  is  because  they  desire  to  place 
a stranger  at  your  head  ; not  understanding  that  a 
superior  who  would  not  have  been  trained  to  your 
spirit,  who  would  not  follow  your  manner  of  living, 
could  not  serve  your  true  interests  with  intelligence 
and  devotedness.  Such  a project,  if  realized,  would 
bring  ruin  upon  our  society.  Now  is  the  time  to 
elect  a superior,  and  to  prove  the  contrary : thus, 
when  I am  called  away,  there  will  be  no  vacancy 
made.”  These  and  many  other  arguments  which 
the  Venerable  employed,  were  at  first  answered  by 
sobs  and  tears ; but  finally,  accepting  the  reasons 
advanced,  they  agreed  that  Brother  Barthelemy 
should  act  as  general  visitor,  and  perform  the  other 


The  Ven.  J.  B De  La  Salle . 


285 


functions  of  the  superior,  it  being  understood,  how- 
ever, that  the  Venerable  Founder  should  remain 
with  them,  and  at  their  head,  giving  his  advice 
whenever  asked  or  needed.  The  following  docu- 
ment was  then  drawn  up  : — 

“ We,  the  undersigned,  Brothers  of  the  Christian 
Schools,  assembled  in  our  house  of  St.  Yon  to  con- 
sult upon  important  questions  relative  to  the  wel- 
fare of  the  institute,  having  recognized  that  for  the 
past  year  M.  de  La  Salle,  our  Founder,  on  account 
of  his  infirmities,  has  been  unable  to  perform  the 
duties  of  his  office,  have  judged  it  proper,  and  even 
necessary,  that  Brother  Barthelemy,  who  for  some 
years  has  been  at  the  head  of  our  institute,  shall 
forthwith  visit  all  the  houses  which  depend  upon 
it,  to  see  what  is  therein  done,  and  the  manner  in 
which  the  Brothers  conduct  themselves,  that  we 
may  afterward,  in  council  of  the  principal  Brothers, 
regulate  what  may  be  necessary  to  preserve  union 
and  uniformity  in  the  society,  to  determine  and  to 
establish  our  government,  and,  at  the  same  time, 
to  provide  for  the  general  administration  of  our 
institute,  in  an  assembly  which  Brother  Barthe- 
lemy will  convoke  in  our  house  of  St.  Yon,  from 
the  feast  of  the  Ascension  to  that  of  Pentecost.  In 
testimony  whereof  we  have  signed.  Done  at  St. 
Yon,  this  4th  of  December.  1716. 

“ F.  Francois,  F.  Charles, 

F.  Dosithee,  F.  Ambroise, 

F.  Etienne.” 


286 


The  Life  and  Work  of 


Underneath  these  signatures  we  read  : 

“ I approve  and  think  well  of  what  the  Brothers 
have  resolved,  as  per  above. 

(Signed)  “ De  La  Salle.” 

The  only  one  out  of  reach  of  the  visits  of  the  new 
superior  was  Brother  Gabriel.  It  had  been  so  with 
his  dear  father  and  bosom  friend.  But  he  was  not 
forgotten.  Next  day,  the  Venerable  Founder,  among 
other  things,  wrote  as  follows:  “For  the  past  ten 
months  I have  been  ill  in  this  house,  where  I have 
been  for  about  a year.  Your  last  letter  has  con- 
soled me  greatly,  and  your  continued  affection  and 
goodness  of  heart  give  me  much  pleasure.  Let  me 
know,  I pray  you,  how  you  are  succeeding.  This 
vacation  I had  hoped  to  send  you  a very  good 
Brother,  who  has  spent  some  time  in  Italy,  and  who 
knows  some  Italian;  but  we  have  employed  him 
elsewhere,  believing  it  very  important  to  supply 
the  place  he  occupies. 

“ The  Brothers  intend  to  hold  an  assembly  between 
Ascension  and  Pentecost,  to  regulate  many  things 
regarding  the  rules  and  the  administration  of  the 
institute.  I beg  you  to  send  your  assent  to  all  that 
will  be  determined  therein  by  the  chief  Brothers  in 
the  society.  I believe  your  schools  are  always  open  ; 
let  me  know  how  many  scholars  you  have.  Your 
nephew  told  me  that  he  wished  to  become  a Brother. 
As  he  is  rather  giddy,  I deferred  his  request;  since 
then  I have  beard  nothing  of  him.” 

Though  Brother  Barthelemy  trembled,  and  could 
not  refrain  from  shedding  tears,  when  he  received 


The  Ven.  J.  B . De  La  Salle . 


287 


notice  of  his  appointment,  still,  overcoming  his 
natural  feelings,  he  at  once  left  for  Chartres,  where 
he  placed  his  visitations  under  the  protection  of  the 
Mother  of  God.  The  Brothers  of  that  city  welcomed 
him  warmly,  and  promised  him  implicit  obedience. 
They  prepared  a document  to  this  effect,  which  was 
signed  by  Brothers  Hubert,  Sebastien,  Cyprien  and 
Pierre.  The  other  houses  were  visited  in  turn,  and 
everywhere  the  same  spirit  of  union  was  manifest. 
All  signed  the  document  by  which  the  proposed 
assembly  was  approved,  and  obedience  promised  to 
its  regulations.  Several  times  in  his  journey  Brother 
Barthelemy  was  visibly  protected  ; especially  on 
one  occasion  when,  falling  from  his  horse,  his  foot 
caught  in  the  stirrup,  and  he  was  dragged  for  some 
distance  without  any  injury.  Another  time  he  lost 
his  way  in  a snow-fall,  and  dreading  to  be  benighted 
in  so  lonely  a by-road,  he  earnestly  recommended 
himself  to  his  guardian  angel.  He  immediately 
saw  several  persons,  who  made  signs  to  him  to  follow 
them.  No  sooner  had  he  reached  the  open  road 
than  his  guides  suddenly  disappeared. 

Six  days  after  the  arrival  of  Brother  Barthelemy, 
sixteen  professed  Brothers  were  assembled  at  St. 
Yon.  That  their  discussions  might  be  entirely  free, 
the  Venerable  refused  to  be  present.  “ I will  remain 
in  my  cell/’  said  he,  “ and  pray  the  Holy  Ghost  to 
enlighten  you.  I shall  see  you  only  during  the  con- 
ferences.” By  his  orders  they  proceeded  to  the 
election  of  a president,  and  Brother  Barthelemy 
received  a full  vote.  The  next  thing  in  order  was 
the  election  of  a superior-general ; but  the  holy 


288 


The  Life  and  Work  of 


Founder  first  required  them  to  make  a three  days* 
retreat,  during  which  they  frequently  recited  a 
prayer  he  had  expressly  composed  for  the  occasion. 
In  his  conferences  he  insisted  upon  the  qualities  of 
a good  superior,  and  advised  them  to  choose  the 
man  most  capable  of  fulfilling  the  onerous  position. 
“ Name  him  among  you,”  he  said,  “ whom  you 
know  to  be  the  most  enlightened,  wise,  virtuous  and 
firm.  . . . Look  not  to  talents,  or  birth,  or  age  of 
community,  or  personal  appearance;  in  a word, 
look  not  to  the  man,  but  to  God,  whom  he  is  to 
represent.  . . . Give  your  vote  to  him  whom  your 
conscience  designates  as  the  most  meritorious,  and 
whom,  at  the  hour  of  your  death,  you  would  choose 
to  govern  the  institute,  maintain  it  in  regularity,  and 
cause  fervor,  devotedness  and  charity  to  reign  in  it.” 
On  the  eighth  of  May,  1717,  after  having  heard 
Mass  and  received  holy  communion,  the  capitu- 
lants  retired  to  the  conference-room,  where,  the 
light  and  assistance  of  the  Holy  Ghost  having  been 
again  implored,  Brother  Barthelemy,  by  a large 
majority  of  votes,  was  elected  superior-general  of 
the  Brothers  of  the  Christian  Schools.  “ God  be 
praised ! ” said  the  holy  Founder,  to  whom  this 
intelligence  was  at  once  brought,  “ he  has  already 
exercised  the  functions  of  the  office  for  some  time.” 
In  vain  did  the  new  general  beg  to  be  excused 
from  carrying  a burden  which  his  humility  made 
him  feel  unable  to  bear;  but,  after  struggling  to  no 
purpose,  he  calmly  resigned  himself  to  the  cares 
and  the  honors  of  the  first  place. 

The  capitulants  next  prepared  a document,  in 


The  Ven.  J.  B.  De  La  Salle, 


289 


which  they  declare  that,  of  their  own  free  choice, 
and  without  any  constraint,  they  had  elected  Joseph 
Truffet,  known  in  religion  as  Frere  Barthelemy,  as 
general  and  perpetual  superior.  By  the  advice  of 
the  Venerable  Founder,  the  chapter  elected  Brother 
Jean,  director  of  the  Paris  community,  and  Brother 
Joseph,  visitor,  as  assistants  to  the  superior-general. 
Their  duties  were  to  aid  Brother  Barthelemy  by 
their  wise  councils,  and  to  divide  with  him  the  labors 
of  the  general  administration. 

Brother  Fiacre,  director  of  Boulogne,  replaced 
Brother  Joseph  as  visitor,  and  Brother  Irenee  was 
appointed  director  of  the  novitiate,  and  also  of  that 
part  of  the  establishment  of  St.  Yon  in  which  cul- 
prits were  detained.  The  former  soldier  introduced 
the  strict  discipline  to  which,  in  early  days,  he  had 
been  subjected,  and  for  thirty-three  years  rendered 
important  services  in  this  position. 

Brother  Irenee,  when  called  upon  by  the  most 
honored  superior-general  to  address  the  novices, 
on  the  occasion  of  his  installation,  had  but  a few  mo- 
ments to  prepare.  However,  meditation  had  already 
given  him  a fund  from  which  he  immediately  drew 
with  such  effect,  that  all  who  heard  him  were  struck 
with  the  justness  of  his  remarks,  and  the  insight  they 
indicated  in  all  that  related  to  spiritual  things. 

His  confidence  in  the  holy  Mother  of  God  in- 
duced him  to  implore  her  blessing  upon  the  novi- 
tiate, in  a manner  which  at  once  shows  his  simple 
faith  and  Christian  humility.  Seeing  that  the  num- 
ber of  postulants  continued  small,  he  knelt  before 

a favorite  painting  of  the  Immaculate  Conception, 

13 


?9° 


The  Life  and  Work  of 


and,  with  a halter  about  his  neck,  deposited  the 
keys  of  the  novitiate  at  the  feet  of  his  Queen.  So 
eloquent  and  pathetic  a petition  produced  happy 
results ; and  after  the  death  of  the  holy  Founder 
the  novices  rarely  numbered  less  than  thirty. 

Brother  Gabriel  was  informed  by  Brother  Bar- 
thelemy  of  the  changes  that  had  taken  place.  “ In 
the  assembly  held  last  month,”  says  the  most  hon- 
ored superior-general,  “ our  dear  Brothers,  despite 
my  unworthiness,  elected  me  superior-general  of  our 
institute.  Our  dear  Brothers,  John  and  Joseph, 
were  also  elected,  by  secret  ballot,  as  assistants.” 

The  “ Brother  Director’s  Rule  ” next  occupied 
the  attention  of  the  chapter  ; the  “ Government  of 
Schools  ” likewise  called  for  several  sessions.  All 
was  decided  “ after  mature  reflection,  according  to 
the  majority  of  votes  ; and  in  all  things  the  greatest 
good  of  the  society  was  considered.”* 

The  chapter  was  closed  on  the  twenty-third  of 
May — Trinity-Sunday.  The  capitulants  presented 
the  verbal  process  of  their  deliberations  to  the 
Venerable  Founder,  asking  that  he  would  examine 
and  advise  according  to  his  best  judgment.  De- 
lighted at  the  result  of  their  labors,  and  seeing  him- 
self at  length  freed  from  the  burden  of  governing, 
he  promised  to  do  all  in  his  power  to  carry  out 
their  intentions. 

Before  retiring  to  their  various  communities,  the 
Venerable  de  La  Salle  invited  the  capitulants  to 
the  chapel,  where  they  celebrated  the  new  depar- 
ture of  the  institute  in  pious  hymns  and  canticles. 


* Arch,  dn  Regime , Chapitre  de  1717* 


The  Vcn.  J.  B.  De  La  Salic . 


291 


Those  who  do  not  know  the  spirit  of  religious 
communities,  can  understand  but  little  of  the  joy 
experienced  in  such  meetings  of  childlike  devotion. 
The  hymns  and  canticles  then  sung  are  the  battle- 
song  at  the  bivouac,  before  the  departure  of  the 
soldiers  of  Christ  against  man’s  greatest  enemies, 
ignorance  and  incredulity.  The  Venerable  de  La 
Salle  availed  himself  of  the  repose  that  had  been 
given  him,  to  review  the  rules  and  constitutions  of 
the  society.  When  he  had  completed  his  work,  he 
submitted  it  to  the  most  honored  brother  superior, 
who  sent  a copy  to  each  community.  The  following 
document  certified  the  correctness  of  the  text: 

“ We  the  undersigned,  Superior  of  the  Brothers 
of  the  Christian  Schools,  send  to  our  dear  Brother 

of the  rules  found  hereto  attached.  They  are 

divided  into  thirty-two  chapters,  and  contain  a para- 
graphed formula  of  the  vows  prepared  by  us.  W e 
send  them  as  determined  and  decreed  by  us  and 
by  the  Brothers  Directors  of  our  society,  in  the 
general  assembly  held  in  our  house  of  St.  Yon, 
Faubourg  de  Rouen , in  the  month  of  May,  last  year, 
1717.  They  are  to  be  put  in  force  and  observed  by 
all  our  Brothers.  Therefore  we  declare  null  and 
void  any  other  rule  which  may  be  found  in  any  of 
our  houses.  In  attestation  of  which  we  have  signed. 
Done  at  our  house  of  St.  Yon,  this  thirty-first  of 
October,  1718. 

“Joseph  Truffet, 

“( Otherwise ) Brother  Barthelemy.” 

A similar  declaration  was  made  in  reference  to 


292 


The  Life  and  Work  of 


the  k‘  Brother  Director’s  Rule,”  and  each  page  was 
verified  and  countersigned  by  the  superior. 

“ The  Government  of  Schools,”  a work  urgently 
demanded  by  the  Brothers,  and  imperatively  neces- 
sary in  a teaching  body  that  was  tracing  a new  path 
in  its  methods,  occupied  many  hours  in  the  Vener- 
able’s attention.  “ God  alone  knows  with  what  per- 
sistency and  charity  our  Venerable  Founder  sought, 
with  the  best  experienced  of  the  Brothers,  the  most 
efficacious  method  by  which  to  attain  success  in 
school.”  * 

To  the  method  developed  in  the  admirable  work 
generally  known  as  “ The  School’s  Conduct,”  we 
owe  the  introduction  of  the  simultaneous-mutual 
method.  Previously,  the  individual  method,  in 
which  each  scholar  received  a special  lesson  from  the 
teacher,  was  in  general  usage.  The  universality 
of  its  practice  rendered  the  change  the  more  difficult. 
Yet  it  seems  evident  in  our  day  that  this  system 
must  have  been  productive  of  very  poor  results. 
The  shortness  of  time  devoted  to  each  pupil,  the 
absence  of  emulation,  and  the  throwing  the  young 
learner  entirely  on  his  own  resources  for  the  greater 
part  of  the  day, — rendered  progress  difficult  for  the 
more  gifted,  and  almost  impossible  for  the  less 
favored. 

The  simultaneous  method,  likewise,  had  its  seri- 
ous disadvantages.  While  a section  was  taught 
together,  the  other  scholars  were  left  to  themselves, 
thus  inviting  disorder,  and  often  creating  it. 

* “ Circular  Letters, ” 1720. — A commission  appointed  by  the  English 
government  to  examine  the  system  invented  by  the  Venerable  de  La 
Salle,  summed  up  their  report  by  saying:  “If  we  had  known  the 
Christian  Brothers,  we  would  not  have  had  Lancasterian  schools.” 


The  Ven.  J.  B.  De  La  Salle . 


293 


The  simultaneous-mutual  method,  which  the 
Venerable  de  La  Salle  introduced,  removes  these 
difficulties.  Two  or  three  of  the  most  intelligent 
scholars  oversee  the  sections  that  are  not  under 
the  immediate  care  of  the  Brother,  and  thus  all  are 
kept  busy.  In  this  way,  also,  many  young  men 
acquire  a taste  for  teaching,  and  become  the  most 
successful  of  masters.  This  appears  extremely  sim- 
ple to  those  who  have  not  seen  the  less  perfect 
methods.  It  is  so  with  all  important  innovations : 
we  naturally  say  : “ The  wonder  is  that  the  change 
was  not  sooner  made.”  This,  however,  derogates 
nothing  from  the  honor  due  to  the  successful  in- 
novator. Moreover,  it  is  characteristic  of  genius 
that  it  simplifies.  The  method  thus  inaugurated 
by  the  Venerable  and  his  first  disciples  is  that  which, 
at  the  present  day,  is  followed  by  the  Brothers  of 
the  Christian  Schools  throughout  the  world.  The 
success  which  everywhere  appears  to  crown  their 
labors  is  due  in  great  part  to  the  rules  and  regulations 
dictated  by  experience,  and  followed  as  a Christian 
and  religious  duty.  Lancaster,  Uhland,  Pestalozzi, 
and  Jacotot  deserve  well  of  the  people  ; but  the 
Venerable  de  La  Salle,  in  his  method  as  expounded 
in  his  “ Government  of  Schools,”  will  be  found  to 
have  introduced,  before  them,  all  that  is  good  in 
their  systems,  and  much  that  their  experience  had 
not  discovered.  The  insight  which  the  holy 
Founder  had  obtained  into  the  human  heart  is  visible 
in  every  page  of  the  part  of  his  system  which  treats 
of  the  moral  and  intellectual  training  of  youth : — 
“ Children  must  be  induced  to  love  school,  and  to 


294 


The  Life  and  Work  of 


consider  it  a recompense  to  be  allowed  the  privi- 
lege of  attending  it.  . . . Parents  being  usually  wor- 
shippers of  their  children,  if  these  ask  to  attend 
school,  fathers  and  mothers  will  be  but  too  glad  to 
send  them.  . . . Children  usually  become  disgusted  at 
school  when  the  teachers  have  no  tact,  or  display  no 
energy.  . . . You  must  take  courage,  and  speak  with- 
out fear,”  said  the  Venerable  to  a young  Brother; 
“we  must  begin  boldty  by  blundering,  for  at  first 
we  can  be  skilful  in  nothing.  Be  persuaded  that 
authority  is  secured  and  preserved  rather  by  firm- 
ness, gravity  and  silence,  than  by  blows  and  sever- 
ity.”* “Your  schools  and  your  community,”  said 
the  Venerable  to  the  director  of  Chartres,  “ must  be 
your  whole  care.  If  you  meddle  in  anything  else, 
you  oppose  the  will  of  God.  Your  duty  is  to  direct 
the  Brothers,  and  to  make  the  schools  prosper.” 
Thus  the  holy  servant  of  God  touches  the  vital 
part  of  every  question,  and  places  responsibility 
where  it  really  rests.  Teachers  often  blame  their 
scholars,  when  their  own  want  of  tact,  or  their  inex- 
perience or  lack  of  interest,  is  the  true  cause  of  fail- 
ure. Schools  are  such  as  masters  make  them. 
Children  or  youths  are  the  same  the  world  over. 
“ We  need  not,  then,  be  surprised  at  the  success 
which  the  Venerable  de  La  Salle,  attained  as  an 
educator.  His  name,  through  the  work  of  his  dis- 
ciples, was  revered,  before  his  death,  in  twenty-nine 
cities  of  France.  They  were  abundantly  blessed, 
because  they  were  extremely  careful  to  follow  his 
advices.  ”f 


* Retires,  etc.,  Arch,  du  Regime. 


j F.  Lucard,  p.  371. 


The  Ven.  J.  B.  De  La  Salle. 


295 


CHAPTER  XL 

The  Venerable  de  La  Salle  as  an  Inferior. — His  Humility. — He  visits 
Paris  to  receive  a Legacy. — Love  of  Truth. — St.  Yon  to  be  sold. — Death 
of  Madame  de  Louvois. — Generosity  of  her  Son. — St.  Yon  the  Prop- 
erty of  the  Institute. — The  Venerable  plans  new  Buildings. — Fervor 
of  the  Novices. — M.  de  La  Salle’s  Recollection  in  Prayer. — Brothers 
asked  for  Canada. — Illness  of  the  Holy  Founder. — Temporary  Cure. — 
Mass  on  St.  Joseph’s  Day. — Was  the  Venerable  interdicted? — He 
follows  St.  Vincent  de  Paul. — He  receives  the  last  Sacraments. — Last 
Will  and  Testament. — He  advises  Retirement  from  the  World.— His 
Prophecy. — Last  Words. — “The  Saint  is  dead!” — Brother  Barthe- 
lemy’s  Letters. — Brother  Gabriel. — The  Funeral. 

The  Venerable  de  La  Salle,  in  his  retirement  at 
St.  Yon,  might  look  upon  his  work,  and  truthfully 
say  of  it,  “It  is  good.”  His  mission  as  superior  was 
complete  : it  remained  for  him  to  manifest  that  he  had 
been  worthy  to  govern,  since  he  so  well  knew  how 
to  obey.  When  written  to  about  the  success  of  his 
schools,  after  his  resignation  as  general,  he  took 
occasion  to  say : “ It  is  true  that  I began  to  form 
Brothers  to  direct  gratuitous  schools,  but  it  is  some 
time  since  I have  been  relieved  from  directing  them. 
It  is  one  of  the  Brothers , named  Brother  Barthelemy, 
who  now  conducts  them , and  all  the  Brothers  acknow- 
ledge him  as  superior B When  requested  by  Brother 
Barthelemy  to  add  some  words  to  a letter  which 
he  was  sending  to  a distinguished  person,  the  Vener- 
able said  in  his  postscript ; “ Permit  me,  though  a 


296 


The  Life  and  Work  of 


poor  priest  of  St.  Yon,  to  .send  these  few  lines  with 
the  letter  which  is  written  you  by  Brother  Bar- 
thelemy, superior  of  the  Brothers.  I request  you 
to  do  that  which  is  asked  ; and  I am  quite  certain 
that  your  zeal  is  such  that  my  worthless  suffrage  is 
not  necessary  to  induce  you  to  listen  favorably  to 
the  brother  superior.” 

When  some  persons  expressed  their  astonishment 
that  he,  a priest  and  doctor  of  divinity,  should  sub- 
mit to  a layman,  he  said  : “ Well,  shall  not  the  min- 
isters of  Him  who  has  said,  ‘ Learn  of  me,  for  I am 
meek  and  humble  of  heart,’  humiliate  themselves? 
Can  they,  without  prevarication,  limit  themselves  to 
teaching  by  word  ? Are  they  not  obliged  to  teach 
by  example  ?”  In  his  letters  to  Brother  Barthelemy, 
he  constantly  professed  obedience  and  submission. 
“You  know,”  he  says,  “that  I am  willing  to  obey 
in  all  things,  for  1 am  now  a simple  subject;  and  I 
have  not  made  vows  of  obedience,  that  I may  do 
my  own  will.” 

His  choice  would  have  been  the  last  place  at  all 
the  exercises.  Several  times  he  was  seen  mending 
his  clothing,  and  it  required  an  absolute  order  to 
prevent  him  from  sweeping  his  cell,  and  from  making 
his  bed.  Brother  Barthelemy  gave  this  office  to  a 
novice.  Forthwith  the  older  members  complained 
that  such  an  honor  was  given  to  a novice  rather 
than  to  a professed  Brother!  The  holy  Founder 
attributed  these  attentions  to  the  sympathy  which 
the  Brothers  felt  for  an  infirm  old  man.  His  humil- 
ity was  to  be  pained  by  a much  greater  mark  of 
esteem, — one  that  he  thought  threatened  to  deprive 


The  Ven . J.  B . De  La  Salle . 297 

him  of  the  merit  attached  to  one  of  the  greatest 
trials  he  had  passed  through  in  his  earlier  days. 
M.  Rogier,  who  had  been  one  of  the  chief  abettors 
of  the  Abbe  Clement,  was  taken  dangerously  ill  at 
Paris.  The  sight  of  death  gave  renewed  strength 
to  a remorse  which  had  long  pursued  him,  and 
he  wished  to  leave  an  annual  income  in  M.  de  La 
Salle’s  favor. 

Brother  Barthelemy  was  obliged  to  give  an  order 
to  that  effect,  before  the  servant  of  God  would 
consent  to  visit  Paris,  whither  he  was  called  by 
the  attorneys.  His  love  for  the  Brothers  of  a city 
in  which  he  had  suffered  so  much,  would  have 
induced  him  to  stay  with  them ; but  the  dread  of 
such  honors  as  he  knew  would  be  paid  him  by  his 
dear  children,  induced  him  rather  to  stop  with  the 
successors  of  Pere  Bourdoise. 

In  the  testament  made  in  his  favor  he  was  styled 
“ Superior  of  the  Brothers  of  the  Christian  Schools.” 
This  the  Venerable  refused  to  permit,  and  even 
went  so  far  as  to  state  that  he  would  rather  renounce 
the  legacy  than  accept  it  at  the  price  of  a seeming 
prevarication.  His  humility  triumphed,  and  the 
papers  named  him  simply  as  M.  de  La  Salle. 

During  this  transaction,  Madame  la  Marquise  de 
Louvois  was  called  to  eternity.  The  Brothers  were 
notified  that  St.  Yon  was  to  be  sold.  Brother 
Barthelemy  considered  himself  obliged  to  seek 
another  home  for  his  novices.  Notice  was  issued 
that  no  more  boarders  could  be  received.  When 
Brother  Thomas,  procurator-general,  according  to 
the  superior’s  instructions,  called  upon  M.  de  La 


298 


The  Life  and  Work  of 


Salle  for  advice  as  to  the  future,  the  holy  man  re- 
plied: “ What  do  you  fear?  Have  I not  already 
told  you  that  St.  Yon  shall  be  yours  ?” 

To  encourage  them  still  more,  he  gave  them  his 
library  and  his  vestments,  which  had  been  kept  at 
St.  Sulpice.  When  consulted  by  Brother  Barthe- 
lemy  as  to  the  means  by  which  to  secure  the  property, 
he  replied  : “ I do  not  advise  you  to  borrow  money 
to  purchase,  yet  I do  not  positively  say  that  you 
should  not  do  so.'  You  can  consult  others  on  this 
subject.  I believe  that  all  you  do  will  be  well.  It 
is  not  proper  that  I should  interfere  in  these  matters  : 
for  I am  nothing,  and  you,  as  superior,  are  the  mas- 
ter.” In  regard  to  the  persons  you  wish  me  to  see, 
I will  call  upon  them  if  you  say  so.  In  this  case 
deign,  as  my  superior,  to  send  me  an  order  to  this 
effect.  I will  go  immediately,  or  the  first  holiday, 
and  I shall  tell  them  that  you  have  sent  me.  I wish 
you  and  all  the  Brothers  a prosperous  and  happy 
year.” 

Providence  soon  realized  the  promise  made  by 
His  servant.  The  annual  income  left  to  M.  de  La 
Salle,  but  which  he  had  not  used,  was  converted 
into  the  sum  of  five  thousand  two  hundred  livres. 
The  money  which  had  been  sent  him,  when  making 
his  visitation,  was  withdrawn  from  Rouen,  and 
amounted,  with  the  interests,  to  six  thousand  six 
hundred  livres.  To  this  was  added  what  the 
communities  of  Paris,  Rheims,  Versailles,  Guise, 
Boulogne  and  Calais,  sent  him  through  the  brother 
director  of  St.  Sulpice.  In  all  they  had  but  fifteen 
thousand  livres  : an  amount  quite  inadequate  for  the 


The  Ven . J.  B.  De  La  Salle . 


299 


purchase  of  the  coveted  retreat,  already  so  dear  to 
all  the  Brothers. 

Again  the  hand  of  God  was  manifested  in  the 
goodness  of  heart  shown  by  His  servant.  The  pious 
Abbe  de  Louvois,  executor  of  his  mother’s  will  and 
testament,  did  not  offer  the  property  at  public  sale. 
He  was  satisfied  with  what  the  Brothers  could  give 
him,  and  only  asked  that  he  might  be  remembered 
in  the  prayers  that  would  be  said  in  a house  that 
the  Brothers  so  gladly  called  their  own  from  that 
moment.  The  deeds  were  made  in  the  names  of 
Joseph  Truffet  (Brother  Barthelemy)  and  Charles 
Frapet  (Brother  Thomas). 

Thus  far  Moulins  was  the  only  city  in  which  the  in- 
stitute had  obtained  letters-patent.  On  the  thirtieth 
of  March,  1717,  M.  Auberg,  a special  friend  of  the 
Brothers,  obtained  permission  from  the  bishop  of 
Autun  to  secure  this  favor  for  the  new  teachers. 
His  request  was  granted  in  June  of  the  same  year. 

But  the  absence  of  the  Venerable  Founder  from 
among  his  children  was  to  them  a source  of  great 
sorrow.  He  wished,  now  more  than  ever,  to  ac- 
custom them  to  self-government,  as  he  saw  his  zeal- 
ous career  rapidly  coming  to  a close.  The  Brothers, 
for  the  same  reason,  felt  that,  as  their  father’s  days 
were  few,  they  should  be  spent  among  those  whose 
delight  it  would  be  to  treasure  up  his  examples,  and 
to  keep  all  his  words  in  their  hearts.  At  the  press- 
ing invitation  of  Brother  Barthelemy,  the  holy 
Founder  returned  to  St.  Yon,  not  without  a struggle 
on  the  part  of  the  Brothers  of  Paris,  who  also 
claimed  that,  if  their  father  left  St.  Nicholas,  he 


3oo 


The  Life  and  Work  of 


should  rather  spend  the  remaining  days  of  his  life 
among  those  who,  with  him,  had  suffered  most  in 
the  founding  of  the  society.  Brother  Barthelemy 
induced  the  Venerable  Founder  to  spend  two  days 
with  his  children  in  the  capital,  after  which  both 
returned  to  St.  Yon  on  the  seventh  of  March,  the 
eve  of  the  day  upon  which  all  the  papers  transfer- 
ring the  property  were  to  be  signed. 

Momentarily  rejuvenated  when  again  among  his 
own,  the  Venerable,  at  Brother  Barthelemy ’s  re- 
quest, drew  up  the  plan  of  the  chapel,  still  at  St. 
Yon  ; also  for  structures  that  surround  the  principal 
courtyard  of  the  establishment.  The  holy  Founder 
had  the  consolation  to  bless  the  beginning  of  these 
various  works.  But  in  the  midst  of  these  distract- 
ing duties  he  forgot  not  the  spiritual  wants  of  his 
flock.  He  heard  their  confessions,  said  Mass  each 
morning  for  them,  and  gave  daily  conferences  to 
the  novices. 

A single  instance  will  give  an  idea  of  the  piety 
which  at  that  time  reigned  in  the  novitiate.  Among 
the  novices,  none  was  more  distinguished  for  his 
rare  virtue  than  Brother  Stanislaus.  One  morning, 
immediately  after  holy  Mass,  the  good  Brother  left 
the  ranks  without  permission,  and  approaching  a 
postulant  who  had  been  received  but  a short  time 
previously,  he  embraced  him  with  many  marks  of 
affection,  and  professed  himself  ready  at  any 
moment  to  render  him  service.  Brother  Irenee, 
astonished  at  this  strange  proceeding,  asked  the 
novice  for  an  explanation.  “Well,”  said  Brother 
Stanislaus,  “ I do  not  know  why,  but  I feel  an 


The  Ven.  J.  B.  De  La  Salle. 


301 


extreme  repugnance  to  this  postulant,  and  I have 
asked  our  Lord  to  give  me  grace  to  overcome  it. 
I have  even  begged  our  Saviour  to  give  him  part  of 
the  graces  destined  for  me,  as  a remuneration  for  my 
lack  of  charity. ” Another  time,  appearing  quite 
sad,  he  was  asked  the  reason.  “ Why,  dear  Brother 
Director,  you  neglect  me  : I am  truly  happy  only  in 
the  midst  of  humiliation,  and  you  refuse  to  try  my 
weak  virtue/'  replied  Brother  Stanislaus.  In  the 
students’  recreation  the  Venerable,  despite  his  old 
age,  was  often  seen  encouraging  the  young  people 
to  enjoy  themselves.  He  took  great  interest  in 
their  games,  and  knew  from  experience  that  there 
are  few  sins  in  students’  play-grounds  when  there 
is  great  noise. 

In  1718,  Charron,  one  of  the  founders  of  the 
hospital  in  Canada,  came  to  St.  Yon,  and  asked 
for  four  Brothers.  The  Venerable,  being  consulted, 
at  first  advised  that  they  should  be  given.  All 
arrangements  were  made,  when,  unexpectedly,  the 
holy  Founder  returned  from  prolonged  prayer,  and 
begged  Brother  Barthelemy  to  withdraw  the  pro- 
mise. “ But,”  said  the  superior,  “ we  have  followed 
your  advice.”  “ If  the  Brothers  go,  they  will  not 
succeed,”  replied  M.  de  La  Salle.  The  negotiations 
were  annulled,  and  Charron  afterward  admitted 
that  he  intended  to  send  them  separately  into  the 
villages  as  teachers.* 

* One  hundred  years  later  (1817)  four  Brothers  were  sent  to  New 
Orleans  (La.),  where,  contrary  to  agreement,  they  were  separated,  and 
sent  to  various  missions.  Deprived  of  the  graces  of  community  life,  they 
soon  tired,  and  withdrew  from  the  institute.  Thus  the  previsions  of  the 
Venerable  de  La  Salle  were  confirmed.  In  1853  one  of  these  former 
Brothers  asked  to  make  a spiritual  retreat  in  the  Christian  Brothers* 
College,  St.  Louis,  Missouri. 


302 


The  Life  and  Work  of 


An  occurrence  at  this  time  shows  the  piety  with 
which  the  Venerable  recited  the  divine  office.  The 
bakery  attached  to  the  establishment  having  taken 
fire,  the  Brothers,  povices,  and  postulants  hastened 
to  the  threatened  locality.  In  the  noise  and  tumult 
that  ensued,  all  these  persons  were  obliged  to  pass 
and  repass  before  the  door  of  the  room  in  which  La 
Salle  was  engaged  in  prayer.  Still  he  heard  nothing 
of  it  all.  Finally,  seeing  that  they  could  not  control 
the  spreading  flames,  Brother  Barthelemy  called 
upon  the  holy  Founder,  and  requested  him  to  pray 
that  the  disaster  which  threatened  them  might  be 
averted.  The  servant  of  God,  through  obedience, 
went  with  his  superior,  and  had  scarcely  commenced 
his  prayer  when  the  flames  ceased,  and  St.  Yon  was 
saved,  all  admitted,  through  the  intercession  of  its 
first  father. 

With  all  the  care  that  the  Brothers  could  bestow 
upon  the  Venerable,  his  health  rapidly  declined. 
Then  it  was  that  the  affection  of  his  children  was 
displayed  in  its  brightest  colors.  They  spoke  in 
an  undertone  when  near  his  apartments,  and  often 
walked  some  distance,  rather  than  make  any  noise 
by  passing  before  his  door.  When  they  did  give 
themselves  the  privilege  of  going  the  shortest  way, 
it  was  that  they  might,  unseen,  salute  their  vener- 
ated father,  and  offer  a prayer  for  his  preservation. 

One  day  Brother  Barthelemy  was  heard  speaking 
in  a loud  tone  in  the  holy  Founder’s  apartment.  A 
Brother  took  the  liberty  of  entering,  to  tell  him  that 
he  should  strive  to  speak  in  a lower  voice,  as  the 
Venerable  was  suffering  so  much.  The  superior 


The  Vcn . J.  B.  De  La  Salle . 


303 


said  : “ What ! can  I be  patient  when  M.  de  La  Salle 
tells  me  that  his  sickness  is  ruining  the  house,  and 
that  we  are  spending  too  much  upon  him?  He 
wishes  us  to  send  him  to  the  hospital.”  * 

Toward  the  end  of  January,  1719,  a severe  attack 
of  asthma  was  added  to  his  already  excruciating 
rheumatic  pains.  Brother  Barthelemy  was  then 
visiting  some  of  his  communities,  and  the  V enerable, 
despite  his  age  and  sufferings,  wished  to  renew  and 
increase  his  austerities.  He  resumed  the  last  place, 
and  would  have  been  taken  for  a country  curate, 
who  was  making  a retreat  at  St.  Yon,  he  was  so 
modest  and  simple  in  his  appearance.  The  lenten 
season  had  begun,  and  M.  de  La  Salle  could  not  be 
induced  to  accept  the  privileges  required  by  his 
suffering  condition.  “ The  victim  will  soon  be 
immolated:  let  it  be  as  pure  as  possible,”  was  his 
reply. 

When  Brother  Barthelemy  returned,  he  requested 
the  servant  of  God  to  retake  the  place  of  honor 
due  him,  and  he  also  forbade  him  the  use  of  the 
severe  penances  and  fasts  he  had  been  practising. 
Docile  to  the  voice  of  obedience,  M.  de  La  Salle 
humbly  submitted  to  all  the  cares  that  were  be- 
stowed upon  him. 

As  he  never  spoke  of  his  sufferings  except  to  the 
physician,  and  as  he  had  acquired  such  command 
over  himself  that  he  could  conceal  his  pains,  the 
Brothers  loved  to  believe  that  he  might  yet  be 
preserved  some  years  in  their  midst. 

In  the  month  of  February  his  illness  increased; 

* The  hospitals  are,  in  France,  what  the  poorhouses  are  in  England. 


304 


The  Life  and  Work  of 


the  nervousness  caused  by  the  falling  upon  him  of 
a heavy  door  augmented  his  headaches,  while 
a severe  pain  in  his  side  added  to  the  difficulties 
of  the  position:  The  physician  still  anticipated  a 

favorable  turn  in  the  patient’s  condition  till,  toward 
the  end  of  the  month,  he  was  constrained  to  make  the 
sad  announcement  that  he  no  longer  had  any  hopes. 
Then,  as  though  heaven  would  consent  to  be  taken 
by  violence,  the  Brothers  implored  the  divine  mercy 
not  to  strike  them  so  soon  and  so  painfully.  Their 
prayers  were  continual,  their  promises  numerous, 
their  faith  unbounded.  God  seemed  to  listen  to 
their  cries,  in  the  first  days  of  the  month  of  March  : 
their  Te  Deums  resounded  in  honor  of  the  merciful 
God  who  allowed  them  to  see  their  father  once  more 
at  the  altar. 

Their  joy  had  scarcely  reached  its  height  when 
their  beloved  chief  was  once  more  a victim  to 
sufferings  more  cruel  than  any  he  had  hitherto 
experienced.  The  Brothers  were  to  have  but  one 
more  consolation. 

On  the  eighteenth  of  March  the  Venerable  ex- 
pressed the  great  desire  he  felt  to  offer  the  holy 
sacrifice  on  the  feast-day  of  St.  Joseph,  to  whom  he 
always  had  a special  devotion.  Late  in  the  night 
the  servant  of  God  felt  a sudden  change  for  the 
better,  and,  to  the  intense  delight  of  the  Brothers, 
— a delight  mingled  with  the  deepest  sympathy,  they 
saw  him  painfully  approaching  the  foot  of  the 
altar,  on  the  beautiful  feast  of  the  patron  of 
their  society,  since  named  universal  protector  of 
the  Church. 


The  Ven.  J.  B.  De  La  Salle . 


305 


Several  hours  were  spent  in  the  celebration  of  the 
day,  and  the  Venerable  was  able  even  to  talk  quite 
freely  with  his  dear  children.  The  joy  was  but 
momentary,  for  he  was  retaken  with  the  acute  pains 
that  had  so  suddenly  disappeared.  He  was  borne 
in  a sad  procession,  in  the  arms  of  those  he  loved,  to 
his  couch  of  suffering. 

Several  biographers  have  declared  that  the  Ven- 
erable de  La  Salle,  pursued  by  the  malignity  of  his 
enemies,  spent  the  last  days  of  his  life  under  the 
censure  of  his  bishop.  A close  research  has  not 
enabled  us  to  give  this  assertion  the  weight  of 
documental  authority. 

These  biographers  state  that  the  cause  of  this 
penalty  was  the  refusal  of  M.  de  La  Salle  to  take 
the  “ culprits”  of  St.  Yon  to  the  public  services 
on  Sunday. 

On  the  twenty-second  of  March,  1706,  an  agree- 
ment had  been  entered  into  between  La  Salle  and 
the  Abbe  Hecquet,  then  pastor  of  St.  Sever.  The 
chief  points  in  this  document  were:  1,  that  the 
boarders  of  St.  Yon  should  assist  at  the  parochial 
Mass ; 2,  that  the  feast  of  Easter  should  not  be  cele- 
brated in  the  chapel  of  the  institution;  3,  that  the 
Brothers  and  their  scholars  should  receive  paschal 
communion  in  the  parish  church. 

In  1715,  the  Venerable  Founder  consented  to 
open  a reformatory  school,  and  in  this  were  to  be 
received  the  sons  of  distinguished  persons.  St. 
Vincent  de  Paul  had  already  established  an  insti- 
tution in  which  young  men  made  retreats,  and  were 
offered  opportunities  to  reform.  Both  the  holy 


3 o6 


The  Life  and  Work  of 


founder  of  the  Sisters  of  Charity  and  the  Vener- 
able knew  that  charity  as  well  as  prudence  required 
that  these  young  persons  should  remain  unknown, 
and  therefore  they  could  not  be  required  to  attend 
public  services.  Moreover,  the  law  required  the 
most  rigorous  secrecy  to  be  observed  as  to  the 
history,  and  even  the  names,  of  these  young  liber- 
tines. “ Each  reformatory  had  its  private  chapel, 
served  by  chaplains  appointed  by  the  king.”  * M.  de 
Pontcarre  gave  St.  Yon  all  the  rights  attached  to 
chapels  of  reformatory  schools.”  + Necessarily,  from 
this  moment  the  agreement  of  twenty-second  March, 
1706,  was  no  longer  in  force. 

During  this  change  of  plan,  or  rather  its  exten- 
sion, at  St.  Yon,  Abbe  Hecquet  was  called  to  a 
better  world.  M.  Dujarrier-Bresnard  became  the 
incumbent  of  St.  Sever.  One  of  his  first  move- 
ments was  to  demand  that  the  reform  scholars 
should  be  brought  to  public  services. 

Abbe  Robinet  was  appointed  to  examine  the  dis- 
puted question,  and  after  a full  hearing  declared 
that,  “ although  the  Brothers  were  mere  laymen, 
without  letters-patent,  they  might  have  Mass  said 
in  their  chapel  during  the  two  weeks  following 
Easter,  and  the  boarders  might  make  their  first  com- 
munion therein .” 

In  1719,  M.  Dujarrier-Bresnard  renewed  his  claim, 
and  appealed  to  the  archbishopric.  He  failed  in 
his  efforts  to  oblige  the  boarders  to  attend  public 
services,  though  Easter  was  made  an  exception. 
“ Moreover,  M.  de  Pontcarre  would  never  have 


F.  Lucard,  p.  420. 


t Ibid. 


The  Ven.  J.  B.  De  La  Salle . 


307 


permitted  the  rights  attached  to  the  chapel  of  St. 
Yon  to  be  tampered  with.”* 

At  this  juncture  the  severest  trial  of  M.  de  La 
Salle  was  to  take  place.  The  vicar-general  accused 
the  Venerable  Founder  of  lack  of  sincerity  to  the 
archbishop.  This  irritated  the  latter.  It  was  also 
cause  of  much  indignation  to  a clergyman  present 
at  hearing  an  old  man  of  such  irreproachable  char- 
acter so  lightly  spoken  of,  and  at  a time,  too,  when 
stricken  with  sickness,  and  unable  to  defend  himself. 
He  thereupon  took  the  liberty  of  saying  to  Mgr. 
d’Aubigne:  “ Either  M.  de  La  Salle  has  but  ill 
expressed  himself,  or  the  vicar-general  has  but  ill 
understood.  The  accused  ought  to  be  heard  before 
being  condemned.”  The  archbishop  regarded  the 
remark  as  ill-timed,  and  expressed  his  determination 
of  placing  La  Salle  under  an  interdict.  The  peace- 
maker, in  all  probability  Pere  Blain,  immediately 
hastened  to  St.  Yon,  and,  without  informing  the 
accused  of  what  had  happened,  asked  him  to  repeat 
the  substance  of  his  last  interview  with  the  vicar. 
It  was  as  he  had  anticipated:  La  Salle  had  been 
misunderstood.  He  hastened  to  the  archbishop, 
and  gave  him  a true  statement  of  the  case,  and  pro- 
tested against  the  injustice  ; but  his  remonstrances 
were  in  vain.  Mgr.  d’Aubigne  preferred  the  testi- 
mony of  M.  du  Bresnard,  who  had  already  been  in 
litigation  with  his  parishioners,  and  likewise  had 
several  lawsuits  with  the  Jesuits,  and  whose  dispo- 
sition was  of  such  a quarrelsome  nature  as  to  render 

* M.  Alibrandi,  advocate  for  beatification  and  canonization  of  the 
Venerable  de  La  Salle.  Rome,  1869. 


3°8 


The  Life  and  Work  of 


his  assertions  deserving  of  but  partial  credence. 
M.  de  La  Chetardie  had  also  been  instrumental  in 
ill-disposing  the  archbishop  toward  the  Venerable 
de  La  Salle. 

Pere  Blain  refused  to  be  the  bearer  of  so  unjust  a 
sentence,  but  another  priest  agreed  to  do  so.  The 
Venerable  listened  with  patience  to  the  messenger. 
“ May  God’s  holy  name  be  blessed  ! I die  like  Jesus, 
on  the  cross,”  said  the  holy  Founder,  in  reply.  The 
man ‘who  had  refused  a legacy  rather  than  sign  a 
title  he  no  longer  could  claim,  was  thus  interdicted, 
because  of  a supposed  falsehood. 

The  above,  which  is  an  abbreviated  recital  of  the 
supposed  censure,  is  not  sustained  by  the  determined 
facts  in  the  case.  “ Neither  M.  Hecquet  nor  M. 
Dujarrier-Bresnard  had  any  interest  in  securing 
the  censure  of  M.  de  La  Salle,  for  he  could  have 
engaged  another  priest  to  say  Mass.  The  interdict, 
requiring  that  Mass  should  not  be  said  in  the  chapel 
on  Easter-day,  was  simply  a restriction  made  upon 
a previously-granted  privilege.  Moreover,  the 
Brothers  soon  reentered  into  the  full  possession  of 
their  rights.  The  Prince  de  Croy,  Cardinal-Arch- 
bishop of  Rouen,  declared,  in  1835,  that  his  pre- 
decessors had  exempted  the  Brothers  of  St.  Yon 
from  the  jurisdiction  of  the  pastors  of  St.  Sever.”* 

“ However  this  may  have  been,”  continued  the 
same  authority,  “ notwithstanding  the  most  obsti- 
nate researches  in  the  archives  of  Rouen,  of  the 
parish  of  St.  Sever  and  of  St.  Yon,  we  have  been 
unable  to  find  any  document  containing  the  pre- 


F.  Lucard,  p.  426. 


The  Ven . J.  B.  De  La  Salle . 


309 

tended  interdict  against  M.  de  La  Salle  ; . . .neither 
does  the  necrological  article,  published  in  1720,  in 
the  Flambeau  Astronomique , mention  it,  though  this 
publication  was  under  the  auspices  of  the  Arch- 
bishop of  Rouen.”  * 

The  Venerable  de  La  Salle  was  nearing  his  final 
hour.  M.  Dujarrier-Bresnard  called  upon  him  : “ Do 
you  know,”  said  he,  “ that  your  days  are  numbered  ? 
The  physicians  have  despaired  of  your  recovery  ; 
soon  you  will  appear  before  your  Maker.”  Yes,” 
replied  the  servant  of  God,  “ I know  this : soon  I 
shall  see  my  Saviour.  I am  resigned  to  His  will; 
my  end  is  in  His  hands.  May  His  holy  will  be  done !” 
A conversation  of  some  moments  followed,  in  which 
the  Abbe  Dujarrier-Bresnard  was  allowed  to  read 
the  heart  of  the  Venerable  servant  of  God,  and  to 
perceive  the  injustices  that  had  been  committed 
against  him.  He  wished  to  hasten  at  once  to  the 
archbishopric,  and  to  repair  the  injury  he  had  done. 
As  he  retired,  he  was  recalled  by  the  Venerable, 
who  said  : “ I feel  that  I shall  soon  be  no  more;  do 
not  delay  to  bring  the  holy  viaticum.”  The  pastor 
of  St.  Sever  did  not  think  the  danger  so  imminent, 
and  he  wished  to  publicly  declare  how  changed 
his  sentiments  were.  Under  instructions  from  the 
Venerable,  the  walks  through  which  Pere  Bresnard 
was  to  carry  the  most  blessed  sacrament  were 
decorated. 


* His  Eminence,  Cardinal  Bonnecliose,  says  that  long  and  minute  re- 
searches in  the  archives  of  the  archbishopric  have  been  unable  to  reveal 
anything  of  this  reputed  interdict,  “ although,”  he  adds,  “the  registers 
of  administration  of  Mgr.  d’Aubign£  seem  to  present  no  lacuna  ” 
(. Declaration , fifteenth  November,  1868.) 


The  Life  and  Work  of 


31C 

Like  a valiant  soldier,  the  saintly  Founder  wished 
to  die  arms  in  hand.  His  faith  gave  him  super- 
natural courage.  What  was  the  astonishment  of  the 
pastor,  his  fellow-priests,  and  many  persons  dis- 
tinguished for  their  piety,  when  they  beheld  the 
dying  man,  not  in  his  bed  of  suffering,  but  prostrate 
on  the  floor  to  receive  his  God  ! A short  thanks- 
giving, made  in  the  same  posture,  was  more  than 
the  patient  could  bear ; he  was  again  placed  in 
his  bed,  where  he  continued  his  secret  conversa- 
tion with  the  Spouse  of  his  heart.  He  had  already 
received  the  bread  of  angels;  he  was  soon  to  hear 
their  songs. 

Profiting  of  a few  moments  of  strength,  the  Ven- 
erable dictated  the  following  testament:  “ I recom- 
mend, in  the  first  place,  my  soul  to  God,  and,  next, 
all  the  Brothers  of  the  Society  of  the  Christian 
Schools,  to  which  He  has  united  me ; and  to  them  I 
recommend,  above  all  things,  to  have  an  entire  sub- 
mission to  the  Church  at  all  times,  and  particularly 
in  these  troublous  days;  never  in  any  manner  to 
have  a disagreement  with  our  Holy  Father  the 
Pope  and  the  Church  of  Rome;  ever  remembering 
that  I have  sent  two  Brothers  to  Rome,  to  beg 
grace  from  God  that  our  society  may  be  ever  sub- 
missive to  him.  I also  recommend  them  to  have 
great  devotion  to  our  Lord  ; to  have  great  love  for 
the  holy  communion  and  the  exercise  of  mental 
prayer;  to  have  a particular  devotion  for  the  Most 
Blessed  Virgin,  and  toward  St.  Joseph,  the  patron 
and  protector  of  our  society;  to  discharge  the 
duties  of  their  station  with  zeal  and  disinterested- 


The  Ven . J.  B.  De  La  Salle . 


3” 

ness;  to  preserve  an  intimate  union  among  them- 
selves, and  a blind  obedience  to  their  superiors, 
which  is  the  foundation  and  prop  of  every  per- 
fection in  the  community.” 

On  Holy-Thursday  night,  after  prayer,  the  most 
honored  superior,  with  the  Brothers  of  the  com- 
munity and  the  members  of  the  novitiate,  assembled 
around  the  bed  of  the  dying  patriarch.  “We  are 
your  children,”  sobbed  the  superior;  “we  come  to 
implore  a father’s  blessing.”  “ May  God  bless  you 
all!”  said  the  Venerable,  in  reply.  Like  Jacob  of 
old,  he  beheld  the  Joseph  of  his  heart  at  his  feet. 
He  had  not  lands  to  divide,  nor  wealth  to  dis- 
tribute; but,  like  the  divine  Master  he  had  so  faith- 
fully imitated,  he  gave  his  children  the  whole  world 
as  the  field  of  their  labors:  they  were  to  teach  all 
nations  that  “ sweet  is  the  yoke  and  light  the  bur- 
den ” of  those  who  truly  serve  God. 

After  some  moments  of  delirium,  the  holy  Founder 
recovered  his  presence  of  mind.  His  zeal,  which 
still  burned  brightly,  urged  him  to  say  something 
more  to  his  children,  who  can  never  forget  his  part- 
ing words  without  ceasing  to  be  his  disciples.  He 
said  : “ If  you  wish  to  persevere  and  to  die  in  your 
holy  state,  have  no  transactions  with  persons  of 
the  world  ; for,  insensibly,  you  will  acquire  a liking 
for  their  manners,  and  you  will  enter  so  deeply  into 
their  conversation  that  you  cannot  help  praising 
their  language,  however  pernicious  it  may  be.  This 
will  cause  you  to  fall  into  infidelity  to  your  rules. 
Being  no  longer  faithful,  you  will  become  disgusted 
with  your  state,  and  will  finally  abandon  it.” 


312 


The  Life  and  Work  of 


It  was  not  a time  to  think  of  worldly  affairs,  yet 
one  of  the  Brothers  expressed  some  fears  for  the 
future  of  St.  Yon.  In  six  months  they  had  received 
but  three  postulants,  two  of  whom  had  proved  ripe 
for  heaven  already.  “In  a few  years,”  said  the 
Venerable,  “ there  will  be  a great  change  in  St.  Yon  ; 
this  establishment  will  acquire  a great  reputation, 
and  will  render  important  services  to  the  whole 

kingdom.  Brother  N will  see  this.”  He  did 

not  promise  that  happiness  to  Brother  Barthelemy, 
and  this  was  noticed.  A short  while  served  to 
verify  the  prophecy.  The  superior  soon  followed 
the  Founder,  who  was  fast  sinking.  Toward  mid- 
night he  entered  into  his  death-agony.  At  two  in 
the  morning  he  rallied  for  a moment,  and  mur- 
mured : “ Mary,  Mother  of  grace,  of  sweetness  and 
of  clemency  ! protect  us  against  our  enemies,  and 
receive  us  at  the  hour  of  death ! ” 

For  many  years  these  words  had  closed  each  day 
for  the  Venerable;  they  were  among  the  last  he 
uttered.  A moment  before  his  death  he  was  asked 
if  he  willingly  accepted  all  the  sufferings  he  was 
then  enduring.  “ Oh ! yes,”  he  replied,  “ in  all 
things  I adore  the  will  of  God  in  my  regard.” 

With  this  profession  of  faith,  the  last  embers  of 
life  were  faintly  glimmering.  Making  an  effort  as 
if  to  rise  and  meet  one  whom  he  wished  to  embrace, 
Jean-Baptiste  de  La  Salle  breathed  his  soul  into 
the  hands  of  his  Creator.  The  world  had  lost  one 
of  its  greatest  benefactors,  the  Church  one  of  her 
most  faithful  sons,  and  the  Institute  of  the  Christian 
Schools  its  Founder.  Fleaven  had  welcomed  the 


The  Ven.  J.  B.  De  La  Salle . 


313 


valiant  warrior,  who  had  fought  the  good  fight. 
The  steward  who  had  been  at  first  faithful  in  few 
things,  and  was  afterward  placed  over  many,  had 
entered  the  joy  of  the  Lord.  It  was  Good-Friday 
morning. 

“ The  saint  is  dead,”  was  heard  on  every  side. 
‘ Yes ; the  saint  is  dead,  the  holy  priest  is  no  more,” 
replied  Urbain  Robinet,  * when  the  Brothers  in- 
formed him  of  the  sad  event.  From  every  part  of 
France  where  the  Brothers  were  established,  or  in 
which  the  Venerable  Founder  had  spent  any  time, 
the  same  testimony  was  received. 

It  was  Brother  Barthelemy’s  sad  duty,  while  over- 
come with  emotion,  to  appear  brave,  and  to  console 
his  numerous  family.  The  letters  which  he  wrote 
bespoke  his  sorrow  and  his  resignation.  The  epistle 
which  he  sent  to  a director  who  said  that  “ he 
wished  life  to  close,”  will  amply  repay  perusal.  In 
it  he  says  : — 

“ My  dear  Brother,  may  the  grace  and  peace  of 
our  Lord  Jesus  Christ  be  always  with  us! 

“ It  is  not  without  reason  that  you  shed  tears  in 
learning  the  death  of  our  very  dear  father.  I do 
not  think  that  a single  Brother  could  forbear  from 
weeping,  it  wa's  so  natural  to  do  so.  But,  all  things 
considered,  I do  not  know  if  we  should  give  our- 
selves up  to  sterile  regrets.  We  must  adore  the  will 
of  God.  He  left  us  our  father  as  long  as  He 
thought  well;  He  then  took  him  to  Himself  to 
receive  the  reward  of  his  holy  life  and  labors.  We 

* Secretary  to  the  Archbishop  of  Paris. 


3T4  The  Life  and  Work  of 

must  submit,  and  conform  ourselves  to  His  divine 
will. 

“ The  holy  apostles  were  very  sad  at  the  thought 
of  being  deprived  of  the  sensible  presence  of  their 
divine  Master.  To  console  them,  Jesus  said  : 4 It  is 
expedient  for  you  that  I go,  for,  if  I go  not,  the  Para- 
clete will  not  come  to  you  ; but  if  I go,  I will  send 
H im  to  you.  Our  very  dear  father  is  not  lost  to  us  ; 
he  is,  according  to  all  appearances,  with  the  angels 
and  saints.  He  must  have  great  power  in  heaven, 
since  on  earth  he  obtained  so  many  graces  for  him- 
self, and  for  others  whom  he  helped  to  be  converted 
and  to  give  themselves  to  God. 

“ We  now  admire  his  great  virtues  : his  evangelical 
poverty  ; his  zeal  for  the  divine  worship;  his  great 
taste  in  all  that  related  to  the  ornaments  of  the 
Church  and  the  sacerdotal  vestments,  for  which  he 
spared  no  expense  ; his  great  charity  toward  the 
poor,  though  he  was  extremely  needy  in  living  with 
the  Brothers  ; his  zeal  for  the  salvation  of  souls,  which 
inspired  him  to  resign  his  canonry  fo  accept  a 
pastorship;  his  humility,  patience,  obedience,  and 
abandonment  to  the  will  of  Divine  Providence,  and 
many  other  heroic  virtues.  I believe  he  is  among 
the  virgins,  from  what  I can  learn  of  his  chaste 
demeanor. 

“ No,  no,  my  dear  Brother,  I will  not  ask  God  to 
take  you  out  of  this  world;  I will  pray  Him  to  pre- 
serve you,  as  long  as  He  may  deem  proper,  for  His 
glory,  your  own  good,  and  the  salvation  of  souls. 
Do  not  be  unduly  sad,  for  he  whom  you  weep  as 
de^d  liveth.  He  is  in  the  possession  of  that  peace 


The  Ven . J.  B . De  La  Salle . 


315 


of  which  no  man  can  deprive  him.  Preserve  your- 
self in  the  practice  of  the  charity  and  other  virtues 
which  he  so  recommended  you.  Do  not  sadden  the 
Holy  Spirit  within  you  by  unmeasured  grief  at  the 
death  of  our  dear  father.  I cannot,  indeed,  tell  you 
my  own  feelings.  I am  sad  and  joyful  at  the  same 
time.  Be  not  cast  down;  for  the  sadness  which 
arises  not  from  a movement  of  the  Holy  Ghost  is 
dangerous,  and  productive  of  much  evil.  When 
inclined  to  be  thus  sad,  pray.  I trust  in  the  Lord 
that  He  will  not  abandon  us,  and  that,  so  long  as 
we  serve  Him  according  to  the  spirit  of  our  insti- 
tute, He  will  bless  us.” 

Brother  Barthelemy  had  previously  written  a 
letter  to  Brother  Gabriel,  at  Rome,  in  which  he 
said  : — 


“ May  the  grace  and  peace  of  our  Lord  Jesus 
Christ  be  always  with  us! 

“ It  is  with  great  cause  for  sadness  that  I write 
you  this  second  letter,  to  inform  you  of  the  death 
of  our  very  dear  father,  which  occurred  on  Good- 
Friday  morning,  at  four  o’clock.  He  had  previously 
received  the  last  sacraments  in  a very  edifying 
manner.  He  had  been  sick  the  entire  Lent.  All 
Rouen  regrets  his  death,  and  looks  upon  him  as  a 
saint.  His  remains  were  visited  by  large  numbers. 
His  grace  the  archbishop,  the  vicar-general  and 
the  president,  favor  us  with  their  protection.  I fulfil 
a duty  by  sending  you  the  first  article  of  our  holy 
father’s  testament,  which  relates  to  all  the  Brothers 


3 1 6 


The  Life  and  Work  of 


of  our  society.  This  we  must  look  upon  as  the  last 
instruction  and  order  he  has  given  us.  He  has  also 
written  several  letters  in  favor  of  the  Holy  Father 
which  have  done  much  good.” 

The  funeral  ceremonies  took  place  the  afternoon 
of  Holy-Saturday.  Many  members  of  religious 
orders,  and  other  persons  of  every  rank,  assisted. 
M.  Dujarrier-Bresnard  presided.  Six  Brothers  bore 
the  body  to  its  resting-place ; the  others  followed  : 
their  tears  and  sobs  mingled  as  a strange  but  fitting 
harmony  with  the  solemn  chant  of  the  psalms.  The 
pastor  insisted  that  the  remains  should  be  entombed 
in  the  church,  in  the  chapel  of  St.  Susanna.  He 
also  placed  the  following  inscription  over  the 
sepulchre : — 

“ Here  awaits  the  resurrection  to  life  Jean-Baptiste 
de  La  Salle,  priest,  doctor  in  theology,  ancient 
canon  of  the  Metropolitan  Church  of  Rheims, 
Founder  of  the  Christian  Schools  ; illustrious  by  his 
birth,  more  illustrious  by  his  virtues.  He  died  on 
the  sixth  day  of  Holy  Week,  the  seventh  of  April,  in 
the  year  1719,  in  the  house  of  the  Brothers  of  St. 
Yon,  of  this  parish,  aged  sixty-eight  years.  May 
the  Lord  grant  him  to  find  rest  in  this  day  ! 

“ This  monument  of  pious  gratitude  has  been 
erected  to  his  most  pious  parishioner  by  Louis 
Dujarrier-Bresnard,  pastor  of  this  parish.” 


The  Ven.  J.  B.  De  La  Salle. 


317 


D.  O.  M. 

Hie, 

Expectat  Resurrectionem 
Vitae  Venerabilis 
Joarmes-Baptista  de  La  Salle, 

Rhemus  Presbyter,  Doctor  Theologus, 
Ex-Canonicus  Ecclesiae  Metropolitanae  Rhemensis, 
Institutor  Fratrum  Scholae  Christianae, 
Natalibus  clarus,  Virtutibus  clarior. 

Obiit  Feria  Sexta  Parasceves, 

Die  septima  Aprilis,  Anno  MDCCXIX. 

In  ^Edibus  Fratrum  Sancti  Yonii  hujusce  Parochiae, 
Annum  agens  LXVIII. 


Det  illi  Dominus  invenire  Requiem  in  ilia  Die. 


Hoc  Pietatis  et  grati  Animi  Monumentum 
Opposuit  tarn  piissimo  Parochiano 
Ludovicus  Dujarrier-Bresnard,  Ecclesiae  Rector. 


BOOK  III. 

THE  WORK  CARRIED  ON, 


CHAPTER  I. 

State  of  the  Institute  at  the  Death  of  the  Venerable. — Brother  Barth6- 
lemy’s  Demise. — Brother  Timothy  elected  Superior. — Letters-patent 
secured  for  St.  Yon. — Pope  Benedict  XIII  approves  the  Society. — 

A General  Chapter  receives  the  Bull.  —The  Venerable’s  Remains  trans- 
ferred to  St.  Ynn. — Imposing  Ceremonies. — Brother  Gabriel  returns 
to  France. — His  Death. — Brother  Timothy  resigns.— Brother  Claude 
elected. — Literary  Character  of  those  Days. — Election  of  Brother 
Florence. — His  Resignation. — Brother  Agathon. — His  Career  and  / 
Sufferings. — The  Revolution. — Martyrs. — Brother  Frumence  named 
Vicar-General. — School  in  Lyons. — Pius  VII  visits  the  Community. — 
Napoleon  I. — Cardinal  Fesch. — Brother  Gerbaud  elected  Superior; — 
His  sudden  Death. — Brother  William  of  Jesus  succeeds  him. — School 
Books  prepared. — Brother  Anaclet  elected  Superior. — The  Prepara- 
tory Novitiate. — Evening  Schools. 

At  the  death  of  the  Venerable  de  La  Salle,  the 
institute  comprised  twenty-seven  houses,  two  hun- 
dred and  seventy-four  Brothers,  nine  thousand 
eight  hundred  and  eighty-five  scholars.  This  was 
the  legacy  left  to  the  intelligent  care  of  Brother 
Barthelemy.  Fortunately  for  the  society,  the  most 
honored  superior’s  worth  was  equalled  by  his 
modesty.  His  amiable  disposition,  which  his  plain 
appearance  did  not  at  first  indicate,  gained  him  all 
hearts.  “ I saw,”  wrote  the  Bishop  of  Macon,  “ the 
superior  of  the  Brothers  when  he  passed  through 


320 


The  Life  and  Work  of 


our  episcopal  city  ; he  is  not  handsome-visaged,  but 
he  wrote  me  so  nice  a letter  that  it  deserves  to  be 
printed  : it  has  attached  me  forever  to  the  Brothers 
of  the  Christian  Schools.”  The  Brothers  gathered 
about  him  with  their  submission  and  their  sym- 
pathies. They  rendered  his  task  as  light  as  possible. 
He  visited  the  communities,  and  deserves  special 
gratitude  for  the  prudence  and  zeal  with  which  he 
preserved  himself  and  his  inferiors  from  the  foul 
taint  of  Jansenism.  He  opened  several  schools; 
among  others,  that  of  St.  Omer.  In  the  colds  of 
winter  and  the  heats  of  summer  he  travelled  on  foot. 

Though  in  the  prime  of  life,  this  holy  religious  felt 
that  his  end  was  near  at  hand.  Moreover,  his  heart 
was  with  the  Venerable  Founder;  his  body  alone 
> remained  on  earth.  He  wished,  if  possible,  to  visit 
all  his  communities  once  more  before  going  to  the 
home  of  his  father.  In  the  first  months  of  1720 
he  began  his  visitations,  and  the  Brothers  noticed 
the  force  with  which  their  venerated  chief  spoke 
of  eternal  things.  In  May  he  was  with  Brother 
Jean,  at  Paris.  One  evening,  in  recreation,  he  took 
a handful  of  earth,  and  turning  to  the  Brother,  he 
said : “ Behold,  this  is  all  we  are ; to  this  we  shall 
soon  be  reduced!”  Toward  the  end  of  May  he 
returned  to  St.  Yon,  and  feeling  his  end  at  hand, 
called  for  a reverend  father  in  whom  he  had  great 
confidence,  and  made  a general  confession. 

Brothers  John  and  Joseph  were  sent  for,  but, 
despite  their  haste,  they  arrived  only  to  take  part 
in  the  sad  ceremony  of  his  burial. 

In  dying,  the  departing  general  exclaimed : “O, 
how  happy  I am  ! I see  the  Most  Blessed  Virgin 


The  Ven,  J.  B.  De  La  Salle. 


321 


and  our  Venerable  father,  M.  de  La  Salle : they  are 
coming  to  receive  me.”  His  remains  were  placed 
beside  those  of  the  holy  Founder,  On  the  seventh 
of  August,  1720,  the  Brothers,  assembled  in  general 
chapter  at  St.  Yon,  elected  Brother  Timothy  to  the 
position  of  superior-general. 

In  his  election,  the  institute  was  paying  a fitting 
tribute  to  one  who  had  had  a large  share  in  the 
love  and  esteem  of  the  Venerable  Founder.  He 
had  rendered  important  services  in  Chartres,  Mar- 
seilles and  Avignon.  The  institute  rejoiced  in  its 
new  chief,  but  no  one  seemed  so  pleased  as  Brother 
Irenee  who  saw  his  former  director  of  novices  in 
a position  for  which  nature  and  grace  had  pre- 
pared him.  After  the  election,  sessions  were  held, 
to  collect  a statement  of  such  practices  as  had  been 
introduced  into  the  institute,  but  were  not  found 
in  the  “ Common  Rules.”  These  formed  the  matter 
of  what  are  known  as  “ Rules  of  Government.”  In 
this  chapter  the  capitulants  also  gave  the  assistants 
charge  of  the  most  honored  Brother  Superior’s 
health.  This  was  necessary,  for  it  was  generally 
believed  that  Brother  Barthelemy  had  shortened  his 
days  by  excessive  austerities.  Brothers  Timothy, 
John  and  Joseph  were  worthy  guardians  of  the 
interests  and  honor  of  the  society  over  which  they 
presided. 

The  death  of  Brother  Barthelemy,  and  the  old 
age  of  Brother  Thomas,  rendered  the  possession 
of  St.  Yon  very  precarious.  It  was  necessary, 
therefore,  either  to  transfer  the  property  to  other 
names,  or  to  obtain  letters-patent  for  the  society. 
The  latter  course  was  selected. 


322 


The  Life  and  Work  of 


Pontcarr6,  who  still  continued  his  friendly  rela-f 
tions  with  the  Brothers,  took  charge  of  the  matter, 
and  presented  the  memoir  prepared  by  Brother 
Timothy,  under  date  of  January,  1721,  to  Louis  XV. 
He  also  obtained  the  influence  of  Mgr.  Bezons, 
Archbishop  of  Rouen,  then  in  Paris. 

The  papers  were  on  the  point  of  being  issued, 
when  the  archbishop  was  prematurely  called  to 
give  an  account  of  his  stewardship. 

Brother  Thomas,  the  surviving  member  in  whose 
name  the  property  was  held,  went  to  see  M.  de 
Tressan,  a special  admirer  of  the  Venerable  de  La 
Salle’s  work.  At  the  sight  of  this  pale  and  vener- 
able old  man,  the  prelate  understood  the  necessity 
of  speedily  procuring  the  desired  letters. 

They  were  accordingly  issued,  through  the  influ « 
ence  of  his  grace,  in  the  month  of  September,  1724. 
It  was  also  to  be  the  glory  of  Brother  Timothy’s 
administration  that  he  was  to  obtain  the  papal  re- 
cognition of  the  Brothers  of  the  Christian  Schools. 
Many  negotiations  were  necessary,  and  two  popes, 
Clement  XI  and  Innocent  XIII,  were  to  have  been 
addressed,  but  it  was  only  under  Benedict  XIII 
that  the  favor  was  granted* 

That  pope,  in  honoring  whose  memory  history 
does  honor  to  itself,  considered  it  one  of  his  grandest 
acts  that  he  had  approved  of  the  Brothers  of  the 

* Benedict  XIII  was  elected  May  twenty-seventh,  1724,  while  the 
Bull  bears  date  of  the  seventh  of  the  Kalends  of  February,  1724. 
This  apparent  discrepancy  is  due  to  the  mode  of  computing  the  year. 
The  Roman  Court,  in  dating  Bulls,  began  the  year  with  March  twenty- 
fifth.  Therefore  every  document  issued  between  that  day  and  the  first 
of  the  January  previous  would  bear  for  date  a year  less  than  that  ordi- 
narily laid  down.  So  what,  in  the  language  of  the  Roman  Court, 
was  the  seventh  of  the  Kalends  of  February,  1724,  in  civil  computa- 
tion is  to  be  regarded  as  the  twenty-sixth  of  January,  1725. 


The  Ven.  J.  B . De  La  Salle . 


323 


Christian  Schools:  “ He  was  rejoiced  that  he  could 
thus  give  another  proof  of  the  incessant  fecundity 
of  the  Church. ” 

In  nothing  could  Benedict  have  better  shown  his 
esteem  for  the  work  in  which  the  Brothers  are  en- 
gaged than  by  stating,  in  the  conclusion  of  the 
Bull  of  Approbation,  that  the  members  were  not 
to  leave  the  society  to  enter  a more  austere  order, 
without  the  express  permission  of  the  superior. 
A general  chapter,  opened  at  St.  Yon  on  the  ninth 
of  August,  1725,  received  the  Bull  of  Approbation. 
Rev.  P.  Bodin,  S.  J.,  and  two  assistants,  preached 
the  retreat  which  the  capitulants  made  before  con- 
sidering the  election  of  a superior,  for  Brother 
Timothy  insisted  upon  resigning.  His  wishes  were 
disregarded,  however,  and  the  thirty  delegates 
unanimously  continued  him  in  his  office.  Brother 
John,  whose  age  and  services  entitled  him  to  an 
honorable  retreat,  was  relieved  from  the  position  of 
assistant,  at  his  own  request.  Brother  Joseph  was 
continued  in  his  office,  and  Brother  Iren6e  replaced 
the  retiring  member.  The  chapter  was  closed  by 
the  benediction  of  the  Most  Blessed  Sacrament, 
during  which  the  most  beautiful  vestments,  pre- 
sented to  the  society  by  the  Venerable  de  La  Salle, 
were  used. 

In  1734,  the  Brothers  had  the  great  happiness  of 
receiving  the  body  of  their  Venerable  father  in  their 
chapel  of  St.  Yon. 

Sixteen  ecclesiastics  bore  the  remains  in  triumph, 
while  four  others  acted  as  pallbearers.  Over  thirty 
thousand  persons  went  before  or  followed  the  relics 
of  the  Venerable  servant  of  God.  Many  Brothers 


324 


The  Life  and  Work  of 


from  various  cities  were  also  present,  and  followed 
the  body,  each  bearing  a lighted  taper  in  hand. 
Ladies  of  the  highest  nobility  and  rank  had  already 
taken  their  places  in  the  chapel. 

Places  were  also  reserved  for  the  president  of 
the  parliament  of  Rouen,  the  chancellor  and  the 
attorney-general,  who  honored  the  procession  by 
their  presence.  The  dean  of  the  chapter,  the  pastors 
of  the  four  city  churches  and  their  assistant  priests, 
were  also  among  the  grateful  public  that  paid  a 
fitting  tribute  to  the  Venerable  de  La  Salle.  It 
was  not  an  hour  in  which  a panegyric  could  be  pro- 
nounced. The  people  had  spoken  by  their  love  and 
appreciation:  a less  eloquent  tribute  would  have 
been  inappropriate.  ^ 

The  ceremonies  were  to  have  been  presided  over 
by  his  grace,  the  most  reverend  archbishop,  but  M. 
Bridelle,  archdeacon  of  the  metropolitan  church 
and  vicar-general  of  the  diocese,  replaced  him. 
The  prelate,  whose  occupations  did  not  permit  him 
to  assist  two  days  in  succession,  dedicated  the  chapel 
on  the  following  day.  It  had  only  been  completed 
in  time  to  receive  the  mortal  remains  of  its  architect. 

The  Roman  rite,  which  had  been  introduced  by 
the  Venerable  de  La  Salle  at  St.  Yon,  was  continued 
by  Brothers  Barthelemy  and  Timothy.  By  special 
permission,  the  Brothers  were  allowed  to  continue 
this  rite,  though  the  missals  were  not  according  to 
the  text  used  in  the  archdiocese. 

Brother  Gabriel,  who  had  been  instrumental  in 
giving  the  Brothers  so  favorable  a character  in  the 
Eternal  City,  was  permitted  to  return  to  France, 
shortly  after  these  joyful  occurrences.  He  was 


The  Ven.  J.  B.  De  La  Salle . 


325 


received  by  the  most  honored  superior,  Brother 
Timothy,  and  by  all  the  Brothers,  as  the  last  of  M. 
Nyel’s  disciples,  and  as  one  who  had  been  known 
for  a time  in  Rome  as  the  second  Joseph  Labre. 
His  first  request  was  to  pronounce  his  vows  accord- 
ing to  the  form  approved  by  Benedict  XIII.  The 
good  Brother,  in  1691,  had  vowed  “ to  sustain  the 
Christian  Schools,  even  if  he  were  obliged  to  beg  his 
bread  now,  with  Brother  Timothy  as  witness,  and 
the  Brothers  of  St.  Yon  as  a delighted  audience,  he 
pronounces  the  new  formula,  which  he  had  already 
so  faithfully  observed.  It  w'as  a matter  of  pious 
discussion  as  to  what  community  would  have  the 
happiness  to  welcome  the  veteran  into  its  hospitable 
bosom.  All  wished  to  honor  the  man  whom  the 
Venerable  had  selected  as  “Roman  envoy.”  In 
exchange  for  the  charity  and  affection  by  which  he 
found  himself  surrounded,  he  gave  the  brightest 
examples  of  simplicity  and  obedience.  It  was  the 
delight  of  the  young  and  the  pleasure  of  the  old  to 
hear  his  impressions  of  the  City  of  the  Seven  Hills, 
and  of  its  numerous  consecrated  spots.  He  died  at 
Auxonne,  in  1733,  full  of  virtues  and  merits. 

Brother  Timothy  governed  the  institute  during 
thirty-one  years.  His  firmness  of  character  and 
knowledge  of  men  entitled  him  to  the  continued 
confidence  of  the  society.  During  his  administra- 
tion were  opened  no  less  than  seventy  establish- 
ments. Such  services  endeared  him  to  the  institute 
at  large,  and  it  was  only  after  repeated  solicitations 
that  his  resignation  was  accepted  August  third, 
1751.  Death  overtook,  but  did  not  surprise  him, 
January  seventh,  1752.  He  was  seventy  years  old. 


326 


The  Life  and  Work  of 


The  general  chapter  which  received  Brother 
Timothy’s  resignation  elected  Brother  Claude, 
Director  of  Avignon,  as  his  successor.  In  the 
chapter  held  at  St.  Yon,  July  tenth,  1761,  he  sought 
to  resign,  but  he  found  his  appeals  in  vain.  He 
referred  to  the  growing  infirmities  of  his  age;  yet 
the  capitulants  still  refused,  and  he  was  obliged  to 
continue  till  the  ninth  general  chapter,  held  May, 
1767.  In  this  he  was  relieved,  but  lived  eight 
years,  preparing  for  his  final  rest,  which  he  entered 
at  the  age  of  eighty-five,  being  the  last  Brother, 
probably,  who  had  known  the  Venerable  de  La 
Salle. 

At  this  time  infamous*  writers,  under  the  direction 
of  Voltaire,  were  doing  all  in  their  power  to  destroy 
the  mind  of  youth,  by  polluting  the  sources  whence 
it  was  to  drink.  History  was  falsified,  a superficial 
philosophy  attacked  truth,  and  libertinism  kept  pace 
with  the  march  of  new  ideas.  In  the  midst  of  such 
sad  scenes  and  times  the  Church  proved  her  strength. 
The  religious  life  was  the  chief  object  attacked  ; its 
spirit  was  decried  as  one  of  abasement,  which  de- 
prived man  of  his  free-will  and  liberty.  God  came 
to  the  rescue,  and  religious  houses,  especially  the 
novitiates  of  the  Brothers,  were  crowded.  It  was 
in  the  midst  of  such  occurrences  that  Brother 
Florence  took  the  reins  of  government.  He  served 
for  ten  years,  after  which  neither  the  tears  of  his 
Brothers,  nor  their  supplications,  could  induce  him 
to  continue  in  office.  He  had  fixed  his  residence  at 
Paris,  in  1770,  and  some  years  later  at  Melun.  His 
comparative  youth  had  made  the  society  hope  for 


The  Ven . J.  B . De  La  Salle . 


327 


many  years  of  his  government,  but  his  determina- 
tion to  resign  having  prevailed,  he  was  given  the 
direction  of  Avignon.  He  was  but  fifty-two  years 
old.  During  the  latter  years  of  his  life  he  suffered 
imprisonment  and  many  other  trials,  but  remained 
unshaken  in  his  adhesion  to  religion  and  his  vocation. 
He  died  in  1800,  when  France  was  beginning  to 
breathe  freely  after  the  horrors  of  revolution. 

To  Brother  Agathon,  one  of  the  most  distinguished 
generals,  is  due  the  credit  of  having  made  special 
regulations  for  the  welfare  of  the  sick  and  infirm. 
He  had  been  professor  of  hydrography  at  Brest,  and 
had  been  director  of  the  boarding-school  of  Angers. 
To  scientific  qualities  of  a high  order  he  added  vir- 
tues of  the  purest  type.  Much  was  expected  of 
his  administration,  and  these  hopes  were  realized. 
He  established  a normal-school  at  Melun,  and  pre- 
scribed special  rules  for  the  direction  of  the  novi- 
tiates. His  explanation  of  the  “ Twelve  Virtues 
of  a Good  Master  ” founded  upon  the  draught  of  a 
manuscript  prepared  by  the  holy  Founder,  and 
greatly  appreciated  by  his  first  disciples,  has  given 
this  confessor  of  the  faith  his  greatest  renown. 
Though  a slender  volume,  it  has  been  pronounced 
a masterpiece  by  the  most  competent  judges.  It 
created  so  favorable  an  impression,  and  was  at  once 
so  fully  appreciated,  that,  within  the  lifetime  of  its 
author,  almost  every  living  language  had  its  trans- 
lation. The  superior-general  of  another  religious 
order,  having  examined  it,  was  so  struck  by  its 
accuracy  and  depth  of  thought,  that  he  presented  a 
copy  to  the  Censor  of  Books  in  Rome.  This  learned 


328 


The  Life  and  Work  of 


critic,  having  carefully  read  it,  not  only  approved 
its  publication  and  translation,  but  added  expres- 
sions showing  the  exalted  idea  he  had  formed  of  the 
work  and  its  author.  * 

Treatises  on  arithmetic  and  the  French  language 
also  show  how  faithfully  he  employed  his  leisure 
moments.  He  governed  the  .institute  with  rare 
prudence  and  ability.  He  went  around  visiting  the 
various  communities,  and  it  gave  him  great  pleasure 
to  find  “ that  everywhere  the  primitive  fervor  was 
kept  in  its  vigor.” 

“ Brother  Agathon,”  says  an  anonymous  biogra- 
pher, “ was  at  once  a cabinet  officer  and  a business 
man.  Under  his  vigilant  administration  the  Broth- 
ers’ colleges  attained  a very  great  reputation.  The 
institute  had  one  hundred  and  twenty-one  communi- 
ties and  one  thousand  Brothers,  when  the  decree  of 
February  thirteenth,  1790,  ordered  the  suppression 
of  orders  and  congregations  of  both  sexes.  The  teach- 
ing bodies  wTere  not  directly  attacked  then,  but  their 
respite  was  of  short  duration.  Brother  Agathon 
was  not  a man  to  submit  quietly  to  an  unjust  decree, 
and  he  appealed  to  the  assembly,  stating  that, 
relying  upon  the  faith  of  the  government,  many 
Brothers  had  grown  old  in  the  service  of  youth, 
and  that  the  decree  of  suppression  deprived  such  of 
the  home  they  had  looked  forward  to  for  their  old 
age.  Moreover,  he  said  that  the  Society  of  the 
Brothers  could  not  be  included  in  the  “exterminating 
law,”  since  it  devoted  all  its  energies  for  the  benefit 
of  the  people,  in  whose  name  it  was  pretended  the 
onerous  decree  was  published.  “ Reason  and  jus- 


The  Ven.  J.  B . De  La  Salle . 329 

tice,”  says  Poujoulat,  “ would  have  listened  to  such 
arguments,  but  these  had  been  driven  from  our  midst 
in  those  days ; his  remonstrances  were  of  no  avail  with 
an  unreasoning  mob,  that  ruled  the  hour  in  the  name 
of  liberty.”  All  the  Brothers  resolutely  refused  to 
take  the  oath  required,  and  protested  against  leading 
their  children  to  services  presided  over  by  schismati- 
cal  priests  ; thereupon  Brother  Agathon  issued  a cir- 
cular-letter permitting  his  inferiors  to  retire  to  their 
homes  till  such  time  as  Providence  would  be  pleased 
to  take  pity  upon  their  unfortunate  c6untr)^.*  The 
decree  of  August  eighteenth  declared  that  “ a free 
state  should  not  suffer  the  existence  of  any  corpora- 
tion, not  even  of  those  which , being  devoted  to  public  in- 
struction, had  merited  well  of  the  country Thus,  in 
striking  these  institutions,  the  state  could  not  refuse 
to  compliment  them.  This  decree  was  illegal  in  it- 
self, for  it  had  not  received  the  sanction  of  the  king. 

The  reign  of  blood  commenced  ; the  prisons  were 
filled  : they  were  so  many  vestibules  to  the  scaffold 
Brother  Salomon,  secretary  to  the  superior-gen- 
eral, had  gone  out  with  the  latter,  and,  in  the  con- 
fusion then  reigning,  lost  his  companion.  While 
seeking  to  retrace  his  steps  to  St.  Sulpice,  he  was 
taken  by  the  revolutionary  mob,  and  conducted  to 
the  convent  of  the  Carmelites,  Rue  Vaugirard, 
where,  having  refused  to  take  the  oath,  he  met 
death  in  the  massacres  of  the  second  and  third  of 
September. 

“ Brother  Abraham  was  already  in  the  hands  of 
the  executioners,  when  a national  guard  cried  out : 


He  had  received  special  powers  to  this  effect  from  the  Holy  See. 


330 


The  Life  and  Work  of 


‘I  know  that  Brother;  he  taught  school  till  the 
moment  of  his  arrest.  He  has  done  no  harm  : I shall 
be  his  security.'  The  poor  Brother,  forthwith  re- 
leased, hastened  to  the  bosom  of  his  family."* 

Brother  Florence,  former  superior,  and  Brother 
Agathon,  were  incarcerated  ; the  latter  escaped 
death  only  through  the  interference  of  Bourdon  de 
l’Oise,  member  of  the  Convention.  Many  Brothers 
lost  their  lives  under  the  guillotine  ; among  others, 
Brother  Martin,  whose  courageous  words  are  still 
remembered.  When  called  before  the  revolution- 
ary tribunal  at  Avignon,  he  said  : “ I am  a teacher, 
vowed  to  instruct  the  poor.  If  your  expressions  of 
love  for  the  people  are  sincere,  my  position  entitles 
me  to  your  consideration;  if  your  principles  of 
fraternity  are  not  vain  formula,  1 may  claim  your 
gratitude."  Such  words  were  a direct  passport 
to  the  block.  “ In  those  days  courts  condemned ; 
they  did  not  judge."f 

After  eighteen  mdnths  of  imprisonment,  Brother 
Agathon  was  released.  He  hastened  from  Paris  to 
Tours,  where  he  spent  his  remaining  days  in  prayer 
and  affliction.  In  the  month  of  August,  1797,  he  ex- 
pired, and  had  the  consolation,  in  his  last  moments,  of 
seeing  two  Brothers,  who  recited  the  prayers,  and 
assisted  him  in  his  preparation  for  the  last  sacra- 
ments. He  was  seventy-six  years  old,  and  had 
proved  his  attachment  to  the  institute  by  corre- 
sponding, as  often  as  circumstances  would  permit, 
with  the  Brothers  of  the  three  communities  in  Italy  : 
two  at  Rome,  and  one  at  Ferrara.  He  had  also 


* “Vie  du  Frere  Philippe/’  par  Poujoulat,  p.  24.  f Ibid.,  p.  25. 


The  Ven . J.  B.  De  La  Salle . 


331 


given  his  consent  to  the  appointment  of  Brother 
Frumence  by  the  Holy  Father,  Pius  VI,  as  adminis- 
trator, or  vicar-general,  of  the  society.  When  the 
French  entered  Rome,  in  1798,  the  two*  communi- 
ties were  closed,  and  only  those  of  Ferrara  and  Or- 
vieto  remained.  The  latter  had  been  established  a 
short  time  previously.  In  1800,  Napoleon  permitted 
the  Roman  houses  to  be  reopened. 

In  the  midst  of  these  trials  the  Brothers  received 
special  marks  of  esteem  wherever  they  could  con- 
tinue their  ministry,  even  indirectly.  In  1797,  they 
had  been  imprisoned  in  Laon,  upon  the  report  of  a 
schismatical  priest ; but  the  mothers  of  the  children 
assembled  in  such  numbers,  and  in  their  own  way 
gave  such  positive  marks  of  indignation  at  the  im- 
prisonment of  such  men,  that  they  were  forthwith 
released.  A banquet  was  immediately  prepared  in 
the  schoolyard,  at  which  the  Brothers  and  pupils 
assisted,  while  the  mothers  waited  upon  them.  It 
was  a proud  day  for  the  teachers,  one  that  cannot 
be  forgotten.  In  this  city,  also,  a Brother,  whose 
writing  had  secured  him  a position  as  secretary  in 
the  military  bureau,  saved  the  original  of  the  Bull 
of  Approbation  of  the  society,  as  well  as  several 
relics  of  the  Venerable  de  La  Salle.  These  are 
now  piously  preserved,  and  are  in  the  keeping  of 
the  Regime. 

On  the  second  of  May,  1802,  after  the  signing  of 
the  Concordat,  the  Brothers  were  permitted  to  re- 
unite, and  their  first  establishment  was  opened  in 
Lyons  on  the  feast  of  the  Exaltation  of  the  Holy 
Cross.  A venerable  old  Brother,  Francis  of  Jesus, 


332 


The  Life  and  Work  of 


who  had  taught  as  a secular,  was  the  instrument 
of  this  happy  revival.  His  children  were  so  well 
formed,  that  many  asked  where  the  teacher  had 
acquired  his  method.  Upon  declaring  himself  a 
Christian  Brother,  he  was  encouraged  by  Abbe 
Girard,  Vicar-General,  to  seek  some  other  members 
of  the  disbanded  society,  to  form  a community. 

. Brother  Francis  knew  but  one,  Frere  Pigmenion, 
who  was  employed  as  teacher  at  Condrieu.  He 
wrote  for  him  ; but  the  good  Brother,  so  happy  in 
being  recalled  to  his  holy  state,  arrived  only  in 
time  to  witness  the  last  moments  of  Brother  Francis, 
who  died  on  Good-Friclay,  1802.  He  was  sixty-nine 
years  old.  Left  alone,  but  not  discouraged,  Brother 
Pigmenion  opened  a school.  Three  postulants 
presented  themselves,  of  whom  but  one  persevered, 
Brother  Augustin,  who  died  in  Paris,  in  1869,  aged 
ninety -three  years. 

Napoleon’s  attention  was  called  by  Cardinal 
Fesch  to  the  good  that  had  been  done  by  these 
Christian  teachers.  Brother  Frumence,  with  three 
companions,  returned  to  France.  It  was  in  the 
former  college  of  the  Jesuits,  in  Lyons,  occupied 
by  the  Brothers  after  the  Revolution,  that  the  vicar- 
general  and  his  associates  were  welcomed  on 
October  twenty-first,  1804.  In  1805,  Pius  VII,  who 
had  returned  from  the  consecration  of  the  emperor 
who  was  to  dethrone  him  three  years  later,  passed 
through  Lyons,  and  honored  the  Brothers’  com- 
munity by  his  paternal  visit.  He  was  accompanied 
by  four  cardinals.  He  blessed  the  renovated  chapel 
and  the  re-born  institute.  His  words  were  con- 
sidered as  the  harbingers  of  brighter  days. 


The  Ven . J.  B.  De  La  Salle . 


333 


The  Mayor  of  Orleans,  in  welcoming  back  the 
Brothers,  said:  “ It  is  time  that  justice  should  be 
done  to  men  who  lost  their  positions  in  the  disastrous 
days  through  which  we  have  passed,  only  because 
they  filled  them  too  well.” 

When  some  individuals  complained  that  Napoleon 
wished  to  exempt  the  Brothers  from  military  service, 
he  pointedly  remarked : “ I do  not  know  what  sort 

of  fanaticism  some  persons  manifest  against  the 
Brothers ; everywhere  I am  asked  to  reestablish 
them  : this  general  cry  shows  their  utility.  The 
least  that  Catholics  can  expect  is  equality  ; and,  cer- 
tainly, thirty  millions  of  men  deserve  as  much  con- 
sideration as  three  millions.”*  Cardinal  Fesch  had 
already  written  a circular-letter  to  all  the  disbanded 
Brothers,  in  which  he  said : “ Brothers  are  asked 
for  in  many  cities,  and  they  are  offered  all  that  is 
needed.  In  several  places  their  former  houses  await 
their  return.  Brother  Frumence,  your  superior,  is 
inconsolable  at  not  being  able  to  meet  all  the  pious 
demands  made  upon  him.  Subjects  are  needed. 
The  harvest  is  abundant,  but  the  laborers  are  few. 
I invite  you,  my  dear  Brother,  and  conjure  you  by 
the  zeal  with  which  you  are  animated  for  the  glory 
of  God,  the  salvation  of  souls  and  your  own  duty, 
to  hasten,  at  the  earliest  moment,  to  place  yourself 
at  the  command  of  Brother  Frumence,  to  be  em- 
ployed according  to  the  obligations  of  your  pious 
institute.  In  so  doing,  you  will  give  me  a gratifica- 
tion that  I shall  never  forget.  Permit  me  to  assure 

* Poujoulat,  “ Vie  du  Fr£re  Philippe.” 


334 


The  Life  and  Work  of 


you  that  my  desire  is  to  protect  your  congregation, 
and  to  propagate  it.  I can  also  assure  you  of 
the  favorable  intentions  of  his  imperial  and  royal 
majesty  in  your  regard.  I salute  you  cordially.” 
This  same  cardinal,  in  a letter  addressed,  in  1808, 
to  Mgr.  de  Villaret,  Bishop  of  Casal,  and  chancellor 
of  the  university,  said,  “ that  to  the  Brothers  the 
French  people  owed  the  regeneration  of  their  morals, 
and  the  faith  of  their  fathers.”*  His  eminence  was 
endeavoring  to  procure  a large  and  suitable  house 
from  the  chancellor  in  which  the  Brothers  might 
open  a novitiate  and  receive  the  aged  and  infirm, 
“ who  would  have  deserved  well  of  religion  and  of 
the  state.”  June  twenty-eighth,  1810,  the  society 
was  recognized,  with  all  the  power  and  privilege  of 
bodies  admitted  as  of  public  utility.  M.  Emery, 
superior  of  St.  Sulpice,f  was  among  the  Brothers' 
best  friends  and  most  powerful  agents  in  the  uni- 
versity council.  “ No  one,”  said  he,  “ esteems  the 
Brothers  more  than  I ; and  it  is  a mark  of  the  bless- 
ing of  Divine  Providence  that  they  have  been 
attached  to  the  university.” 

It  was  a great  consolation  for  Brother  Frumence 
to  see  that  the  society  was  so  favorably  regarded 
everywhere,  and  that,  before  his  death,  it  w7ould 
have  regained  part  of  its  ancient  splendor,  and  have 
grown  even  more  vigorous,  because  of  the  trials 
through  which  it  had  passed.  He  departed  from 
a world  in  which  he  had  seen  so  much  misery,  in 
the  sixty-third  year  of  his  age,  on  the  twenty-seventh 
of  January,  1810. 


* Poujoulat,  “ Vie  du  Fr&re  Philippe,”  p.  34. 
f This  was  the  editor  of  Leibnitz’  Systema  Theologicum . 


The  Ven.  J.  B.  De  La  Salle . 


335 


On  the  eighth  of  September,  of  the  same  year, 
the  twelfth  general  chapter  was  held  in  Lyons, 
and  Brother  Gerbaud,  already  favorably  known  as 
the  Director  of  Gros-Caillou,  Paris,  was  elected 
superior-general. 

At  his  installation  the  institute  comprised  about 
thirty-six  communities.  During  the  last  years  of 
the  Napoleonic  dynasty  and  the  first  of  the  Restora- 
tion, Brother  Gerbaud  was  in  constant  anxiety,  and 
was  constrained  to  use  every  lawful  means  to  save 
the  young  Brothers  from  military  service.  After 
many  consultations,  and  through  the  influence  of 
MM.  MacCarty,  de  Villeville  and  de  Bonald,  a favor- 
able solution  of  the  vexed  question  was  obtained. 
The  most  honored  superior,  who  had  learned  in  the 
midst  of  these  difficulties  to  appreciate,  to  its  fullest 
extent,  the  peace  and  quiet  of  humble  positions, 
sought  to  resign,  in  the  thirteenth  general  chapter. 
But  his  firmness  of  character  joined  to  his  affability 
of  manner  had  created  too  favorable  an  impression, 
and  he  was  obliged  to  continue  in  office. 

Tn  1819,  Louis  XVIII  expressed  the  desire  that  so 
useful  and  important  a congregation  should  have  its 
headquarters  or  mother-house  in  Paris.  Brother 
Gerbaud  assented  to  the  change.  A royal  ordinance 
of  May  thirtieth,  1821,  approved  the  municipal 
deliberation  which  gave  the  Brothers  possession  of 
a large  establishment,  Rue  du  Faubourg-Saint- 
Martin,  which  was  called  “ the  house  of  the  Infant 
Jesus/’  The  principal  portions  of  this  institution 
had  been  erected  by  St.  Vincent  de  Paul,  and  had 
been  named  in  honor  of  the  Infant  Saviour  of  the 


336 


The  Life  and  Work  of 


world.  The  Father  of  the  poor  had  prepared  a 
home  for  the  children  of  the  true  friend  of  youth. 

Brother  Gerbaud  continued  to  direct  the  affairs 
of  the  institute  with  that  rare  prudence  and  firm* 
ness  to  which  was  owing  so  much  of  the  success 
that  blessed  it.  He  had  already  given  twelve  years 
to  the  difficult  task  of  generalship,  when  a stroke  of 
apoplexy  called  him  suddenly  away  on  the  night  of 
the  tenth  of  August,  1822.  He  was  sixty-two  years 
old.  One  hundred  and  eighty  houses,  with  twelve 
hundred  subjects,  attested  the  zeal  with  which  he 
had  labored,  and  the  success  which  had  crowned  his 
efforts.  It  was  a noble  legacy  left  to  the  intelligence 
and  piety  of  Brother  William  of  Jesus,  who  was 
elected  superior-general  in  the  fourteenth  general 
chapter.  He  was  then  seventy-five  years  old  : “ It 
is  time  for  me  to  think  of  death.  Do  you  not  know 
that  seventy-five  grenadiers  pursue  me?”  he  said  to 
the  capitulants,  who  heeded  not  his  remonstrances, 
for  they  saw  a bright  soul  in  a somewhat  enfeebled 
body.  His  career  proved  the  justness  of  the  hopes 
that  had  been  placed  in  him.  His  activity  and  zeal 
were  surprising  in  one  of  his  years  ; and  the  life  and 
vim  with  which  he  impregnated  the  schools  served 
greatly  to  augment  their  reputation.  The  youngest 
Brother  was  as  much  an  object  of  his  solicitude  as 
the  one  more  advanced  in  years.  “ You  do  not 
Know  your  happiness,0  wrote  he  to  a young  Brother 
who  has  since  grown  grey  in  the  institute,  “ in 
entering  religion  so  young.  . . . Take  care  of  your 
health ; do  not  speak  so  loud  as  to  injure  your 
breast.”  He  himself  had  experienced  this  happi- 


337 


The  Ven.  J.  B.  De  La  Salle . 

ness  of  entering  young.  “ He  brought  with  him 
his  primitive  innocence,  and  never  did  his  soul  know 
evil.”*  In  consequence,  he  was  always  cheerful, 
and  never  lost  the  boyish  activity  of  youth.  To  his 
intelligence  the  society  owes  an  improved  edition  of 
the  “ Schools’  Conduct,”  and  he  employed  Brothers 
of  culture  and  talent  in  the  preparation  of  works 
suited  to  the  wants  of  the  Christian  Schools.j* 
He  already  counted  two  hundred  and  ten  establish- 
ments, over  two  hundred  and  fifty  novices  and 
postulants,  eight  hundred  teachers  in  active  service, 
and  an  attendance  of  sixty-four  thousand  scholars, 
when,  in  1830,  God  called  him  to  a better  world. 
He  was  in  his  eighty-third  year,  and  barely  escaped 
the  horrors  of  the  Revolution  of  July. 

While  thrones  were  tottering  and  falling,  and 
princely  heads  were  being  uncrowned,  Brother 
William  of  Jesus  received  as  successor,  in  the  fif- 
teenth general  chapter,  Brother  Anaclet.  He  was 
a worthy  descendant  of  so  illustrious  a body  of  gen- 
erals. From  the  time  of  his  entrance  into  the  insti- 
tute, he  possessed  the  modesty  and  humility  that  are 
characteristic  of  the  Christian  Brothers.  “ He  knew 
how  to  keep  in  the  background  for  a long  time  his 
penetrating  mind,  the  accuracy  of  his  judgment,  and 
the  polished  culture  which  he  had  acquired  in  the 
world.  God’s  works  stand  not  in  need  of  the 
protection  of  men : the  new  superior,  despite  the 
character  of  the  times  in  which  he  governed,  directed 

* Relations  Mortuaires,  io  Juin,  1830. 

f Most  honored  Brother  William  of  Jesus  requested  Brother  Philip  to 
prepare  a Practical  Geometry.  The  work  is  still  a standard  in  France. 

t Relations  Mortuaires , 25  Sept.^  1838,  t.  i,  p.  305. 

'5 


338 


The  Life  and  Work  of 


the  interests  of  the  institute  with  unlooked-for  pros- 
perity. Speaking  of  the  difficulties  that  surrounded 
his  administration,  the  circular,  announcing  his 
death,  says:  “ The  task  was  difficult,  the  burdens 
heavy  ; but  the  most  honorable  Brother  Anaclet  was 
rich  in  resources:  he  knew  how  to  place  them  in 
action,  and  he  triumphed.  His  profound  genius  sug- 
gested the  means  to  employ ; his  piety  drew  down 
upon  them  the  blessings  of  heaven.”*  During  his  ad- 
ministration public  night-schools  were  opened  ; and 
Guizot,  the  minister  of  public  instruction,  was  so 
much  pleased  with  their  success,  that  he  did  all  in  his 
power  to  secure  their  perpetuation  and  increase. 
Under  his  family  name  of  Louis  Constantine,  Brother 
Anaclet  prepared  several  works  for  the  use  of  the 
schools.  In  the  October  of  1835,  he  established  a 
preparatory  novitiate  in  the  mother-house.  He  was 
greatly,  in  all  these  works,  aided  by  Brother  Philip. 
Services,  so  many  and  so  great,  rendered  to  France 
in  the  name  of  religion,  called  forth  the  generous 
admiration  of  Guizot.  He  tendered  Brother  Anaclet 
the  Cross  of  the  Legion  of  Honor.  But  the  humble 
superior  declined  the  distinction. 

Such  multiplied  and  constant  labors  told  on  his 
health.  On  the  sixth  of  September,  1838,  in  the 
fiftieth  year  of  his  age,  he  breathed  his  soul  into  the 
hands  of  his  Creator.  The  institute  then  numbered 
two  thousand  three  hundred  Brothers,  seven  novi- 
tiates, one  hundred  and  seventy-two  novices,  and 
one  hundred  and  forty  thousand  scholars. 

In  dying,  Brother  Anaclet  must  have  been  greatly 

* Relations  Mortuaires>  p.  306. 


The  Ven.  J.  B.  De  La  Salle . 


339 


consoled  at  the  thought  that  there  was  amongst  his 
assistants  a man  whose  soul  was  made  to  rule,  and 
who,  as  the  ninth  superior-general,  would  not  only 
continue  the  good  work  with  a new  and  magic 
energy,  but  whose  personal  ability  would  give  him 
a world-wide  name.  Upon  his  memory  we  will 
dwell  a few  minutes. 


340 


The  Life  and  Work  of 


CHAPTER  II. 

Brother  Philip. — His  Character  as  portrayed  some  weeks  after  his  death. 
— The  World  unites  in  honoring  his  Memory. — His  Works,  charitable 
and  literary. — Letter  of  the  Cardinal  Archbishop  of  Paris. — The  Holy 
Father  writes  the  Panegyric  of  the  deceased  General. — Brother  Jean- 
Olympe. — Success  of  his  Government. — A Year’s  Administration. — 
The  Society  again  in  Tears. — Most  honored  Brother  Irlide  to  continue 
the  Work. 

Brother  Philip  is  justly  considered  the  second 
Founder  of  the  Institute  of  the  Christian  Schools. 
The  difficult  periods  in  which  his  wisdom  saved  not 
only  his  own  society,  but  similar  organizations  that 
depended  for  existence  upon  the  success  of  his  en- 
deavors ; the  universal  sympathy  created  by  the 
modesty  of  his  conduct  and  the  fruits  of  his  labors, 
have  placed  his  name,  with  that  of  the  Venerable  de 
La  Salle,  foremost  in  the  affection  of  his  subjects.  * 
The  world  would  have  us  believe  that  to  enter 
a religious  house  is  equivalent  to  becoming  worth- 
less ; it  is  burying,  say  they,  in  the  obscurity  of  the 
convent,  those  talents  given  for  the  benefit  of  man- 
kind at  large.  Such  examples  as  that  of  Brother 
Philip  tell  the  falsity  of  this  assertion.  They  show 
us  the  obligation  under  which  youth  is  to  pray  for 
light  in  the  choice  of  a state  of  life,  and  for  grace  to 

* This  chapter  is  partly  made  up  from  an  article  of  the  writer’s  in 
Brownsori s Quarterly  Review  for  April,  1873.  The  fact  will  account 
for  the  coincidences  in  whole  pages. 


The  Ven.  J,  B.  de  La  Salle . 


341 


follow  the  voice  of  conscience  when  its  dictates  have 
been  made  known  to  him.  God,  who  wishes  that  all 
men  should  come  to  the  knowledge  of  the  truth,  un- 
doubtedly gives  religious  vocations  to  many  young 
persons.  In  refusing  to  follow  such,  when  dis- 
covered, or  in  failing  to  ask  for  direction  needed 
under  such  circumstances,  do  they  not  render  them- 
selves more  or  less  responsible  for  the  good  that 
may  remain  uneffected  ? This  question  presents 
itself  with  twofold  force  in  our  own  day,  when  there 
are  no  longer  such  difficulties  encountered  in 
embracing  a religious  life  as  were  surmounted  by 
Brother  Philip  in  the  prime  of  his  manhood,  amid 
dangers  which  threatened  not  only  such  as  ventured 
to  embrace  a religious  vocation,  but  even  those  who 
dared  to  profess  their  belief  in  Christ. 

“ Such  men  as  Brother  Philip  belong  to  no 
country;  they  are  a gift  of  a beneficent  Providence 
to  the  world  at  large.  Hence  we  shall  say  little 
about  his  youth,  save  that  he  was  born  at  Gachat 
(Loire),  on  the  first  of  November,  1792.  About  this 
time  France  was  in  the  throes  of  one  of  those 
upheavals  of  her  society  which  seem  a periodical 
occurrence.  Amid  such  horrors  and  difficulties 
were  the  early  days  of  young  Bransiet  spent. 
Divine  Providence,  no  doubt,  was  thus  filling  the 
heart  of  His  future  soldier  with  the  dread  of  the 
spirit  of  the  world  against  which  he  was  afterward 
to  wage  so  spirited  a warfare.  In  looking  around 
him  with  that  keen  perception  that  even  in  his  early 
years  he  possessed,  he  learned  that  the  great  evil  of 
the  day  was  the  forgetfulness  of  the  Lord.  In  the 


342 


The  Life  and  Work  of 


language  of  the  child  of  Monica,  he  cried  out : ‘ Lord, 
teach  me,  in  the  midst  of  this  world  that  forgets 
Thy  name, — teach  me  to  know  Thee,  and  likewise 
to  know  myself.’  ” His-  father’s  home  was  made 
the  refuge  of  fugitive  priests,  who  preferred  their 
faith  to  their  positions  in  a schismatical  Church.  At 
the  feet  of  these  good  and  incorruptible  men  did 
young  Bransiet  learn  the  worth  of  virtue  and  the 
price  of  duty.  At  this  time,  also,  the  institute  being 
still  scattered,  Brother  Laure  kept  a small  boarding 
and  day-school  near  Gachat.  Thither  our  youth  was 
sent;  there  he  imbibed  his  vocation  for  the  Brother- 
hood. When  Brother  Laure  had  read  the  appeal 
of  Cardinal  Fesch  to  the  members  of  his  order  to 
reunite,  he  called  his  pupils  together,  and  said  to 
them  : “ My  dear  children,  I was,  before  the  Revolu- 
tion, a Brother  of  the  Christian  Schools,  and  I 
always  regretted  having  been  constrained  to  aban- 
don my  vocation.  But  I learn,  thank  God,  that 
our  society  is  being  reestablished  in  France,  and  I 
hasten  to  become  one  of  it  again  in  Lyons.  If  any 
among  you  desire  to  enter  it,  also,  and  to  consecrate 
yourselves  to  God  and  the  education  of  youth,  I 
will  endeavor  to  have  you  received  and  formed.”* 
Several  of  the  students  then  and  there  formed  the 
* resolution  to  follow  this  good  Brother.  An  older 
companion  of  Matthew  Bransiet  entered  the  novi- 
tiate in  1807,  and  was  afterward  known  as  Brother 
Anselm. f Several  others  followed  at  considerable 
intervals  of  time. 

* Circulaire  N ecrologique  et  Biographique  sur  le  T.  H.  Frere  Philippe , 
1874,  p.  10.  t He  died  in  1857. 


The  Ven.  J.  B.  De  La  Salle . 


343 


Aware  that,  when  God  calls  to-day,  He  may  not 
wait  for  us  till  the  morrow,  young  Bransiet  entered 
the  novitiate  of  the  Brothers  of  the  Christian  Schools 
on  the  sixth  of  November,  1809.  His  first  years 
were  spent  in  the  faithful  discharge  of  the  humble 
functions  that  are  the  ordinary  lot  of  young  re- 
ligious teachers.  However,  even  in  these  early 
days,  he  gave  indications  of  future  usefulness  of  a 
high  order.  His  aptitude  for  mathematics  devel- 
oped itself  at  the  outset,  and  at  Auray  he  was 
charged  with  a special  class  of  coast  navigation. 
His  clearness  of  thought,  his  assiduity  in  all  the 
exercises,  joined  to  a keen  perception  of  the  wants 
of  his  day,  in  educational  questions,  raised  him 
rapidly  in  the  estimation  of  his  superiors.  M. 
Deshayes,  the  parish  priest,  a man  of  great  insight 
into  character,  used  to  call  him  a young  ancient : 
un  jeune  vieillard.  What  lasting  and  beneficial  im- 
pressions he  left  in  the  classes  he  taught,  may  best  be 
testified  to  by  the  numerous  vocations  that  were 
fostered  by  him,  both  for  the  religious  and  the 
clerical  life.  His  pupils  loved  him,  and  he  loved 
them  with  no  less  affection.  “ I often  think  of  him,” 
* wrote  an  old  pupil  of  his,  forty  years  afterward, 
“ standing  on  the  platform  of  his  desk,  governing 
his  pupils,  and  singing  with  them  this  Christian  and 
beautiful  hymn,  ‘ Tout  nest  que  vanite' ! ' * His 
intelligent  features  still  remain  in  my  memory  ; they 
were  so  animated,  and  his  eyes  so  darted  upon  us 
a kind  of  magnetic  fluid,  that  it  was  impossible  to 
withdraw  from  their  attraction.  So  much  was  I 


* “All  is  but  vanity.” 


344 


The  Life  and  Work  of 


under  his  sway,  that  I often  kissed  his  garments 
without  his  perceiving  it;  and  I have  always  re- 
mained passionately  and  respectfully  attached  to 
him.”*  This  is  the  unanimous  expression  of  all 
who  ever  had  the  happiness  of  holding  relations 
with  Brother  Philip. 

A few  years, — eight  or  nine  we  are  told, — after 
Brother  Philip  had  joined  the  institute,  he  was 
placed  at  the  head  of  one  of  the  principal  houses  of 
his  order.  He  corresponded  so  well  with  the  expec- 
tations of  his  superiors,  and  became  so  generally 
known  to  the  Brothers,  that  he  was  shortly  after- 
ward elected  to  represent  his  district  in  the  councils 
of  the  institute ; and  in  presence  of  the  assembled 
wisdom  of  the  society  evidenced  so  rare  a know- 
ledge of  its  future,  that  he  was  marked  as  one  who 
would  have  a large  share  in  the  influence  it  was  to 
wield.  Honors  rapidly  followed  ; he  was  elected 
assistant-general  in  1836.  He  created  so  favorable  an 
impression  in  this  new  post  that  he  was  finally  called 
to  the  position  of  superior-general,  after  the  death 
of  the  much-respected  Brother  Anaclet. 

The  new  superior-general  had  not  the  labor  of 
making  a name.  He  had  already  been  so  long  in 
the  public  service  of  the  institute,  that  all  expected 
the  greatest  results  from  his  administration.  Nor 
were  they  to  be  disappointed. 

There  was  nothing  left  undone  to  cause  the  insti- 
tute to  prosper,  both  in  its  spiritual  and  temporal 

* Letter  of  the  pastor  of  Chantillon-sur-Loire  to  the  Brother- President 
of  the  College  of  Orleans,  dated  March  3d,  1858.  The  clergyman  was 
Brother  Philip’s  pupil  in  1817. 


The  Ven.  % B.  De  La  Salle , 


345 


affairs.  He  had  to  contend  at  intervals  with  the 
enemies  of  Christian  education  in  the  French  legis- 
lative councils.  Whatever  may  have  been  the  faults 
of  the  late  emperor, — and  his  best  friends  admit  he 
had  many, — one  redeeming  quality  in  him  was  his 
deference  to  religious  persons.  He  always  expressed 
and  manifested  the  highest  esteem  for  Brother 
Philip,  and  more  than  once  discountenanced  educa- 
tional schemes  that  seemed,  indirectly  aimed  at  the 
work  which  Brother  Philip  represented.  Still,  in 
1861,  there  occurred  a serious  difficulty  between  the 
latter  and  the  minister  of  public  instruction.  Up 
to  that  time  the  Brothers  had  given  the  children 
of  the  public  schools  in  France  under  their  charge 
gratuitous  teaching.  The  small  salaries  required 
to  support  them,  they  received  from  the  municipal 
authorities.  But,  as  early  as  1833,  a ^aw  had  been 
established  requiring  them  to  receive  compensation 
from  every  child  able  to  pay : this  they  resisted,  as 
being  contrary  to  the  customs  of  their  institute. 
They  were  generally  shielded  by  the  various  minis- 
ters who  came  into  power,  till  1861,  when  a letter 
addressed  to  Brother  Philip,  from  the  minister, 
declared  that,  in  case  of  longer  resistance,  “ the 
government  would  be  obliged  to  refuse  a continu- 
ance of  its  good-will.”  * There  was  no  mistaking 
the  import  of  these  words.  Prompt  action  was  re- 
quired. “ He  acknowledged,  with  the  members  of 
the  general  chapter,  that  longer  resistance  would 
have  been  suicidal  to  the  institute  ; it  became  neces- 
sary to  cede  the  point,  and  take  measures  to  limit, 


Lettre  datee  du  io  Juin , 1861. 


346 


The  Life  and  Work  of 


at  least  for  the  time  being,  the  practical  extent  of 
gratuity  to  what  was  required  by  the  formula  of 
vows  and  the  Bull  of  Approbation  of  the  institute.”* 
Gratuitous  teaching  he  recognized  as  a means  the 
more  effectually  to  accomplish  the  great  end  of 
Christian  education:  as  soon  as  it  became  an  ob- 
stacle, rather  than  a facility,  it  was  the  part  of  wis- 
dom to  set  it  aside.  Seldom  did  Brother  Philip’s 
rare  business  tact  appear  to  more  advantage  than 
in  the  negotiation  of  this  delicate  affair.  Not  only 
had  he  to  disarm  the  hostility  of  those  in  power,  but 
he  had  also  to  reconcile  to  the  new  order  of  things 
Brothers  who  feared  it  might  interfere  with  the 
keeping  of  their  vow  of  teaching  gratuitously.  In 
both  ways  he  succeeded. 

But  other  difficulties,  still  more  embarrassing, 
pressed  upon  the  order,  and  were  removed  only  by 
the  consummate  tact  of  Brother  Philip.  From  time 
to  time  it  became  a question  of  no  small  importance 
as  to  whether  teachers  ought  to  be  exempt  from 
military  service.  In  1850  a law  was  passed,  in  a 
great  measure  through  Brother  Philip’s  influence, 
exempting  from  military  service  all  teachers  who 
were  pledged  to  devote  themselves  for  ten  years  to 
the  education  of  youth.  In  1866  it  was  attempted 
to  force  the  interpretation  of  this  law  in  such  a 
manner  that  “ all  the  Brothers  dispensed  should  ac- 
complish their  engagements  in  the  public  schools.” 
This  would  have  interfered  materially  with  the 
workings  of  the  institute,  so  far  as  its  boarding- 
schools  and  colleges  were  concerned.  But  again 


Circulaire  Necrologique , p.  34. 


The  Ven . J.  B.  De  La  Salle . 


347 


the  indomitable  energy  of  Brother  Philip  overcame 
all  obstacles.  Finally,  in  1872,  he  achieved  a triumph, 
not  only  for  the  institute  of  which  he  is  so  bright  a 
glory,  but  for  all  the  religious  teaching-bodies  in 
France.  At  this  time  the  whole  country  seemed 
disorganized  ; the  surrender  of  Sedan  had  humiliated 
the  nation;  men  learned  that  in  the  new  empire 
there  was  more  glitter  than  gold ; the  communists 
had  made  a desperate  struggle  to  take  in  hands  the 
reins  of  government : thanks  to  the  genius  of  Mac- 
Mahon  they  were  unsuccessful : the  army  was  to 
be  reorganized ; again  the  Brothers  were  to  be 
pressed  into  military  service;  every  Frenchman 
was  to  become  a soldier.  How  evade  the  diffi- 
culty which  threatened  the  very  existence  of  every 
religious  body  in  France?  Nobly  and  well  did  the 
champions  of  religion  fight  for  them  in  the  national 
assembly ; eloquently  did  they  speak  their  praises. 
M.  Chesnelong,  especially,  pleaded  their  cause  with 
warmth.  “ They  proved,”  said  he,  “ in  the  last  war, 
that  they  were  men  to  brave  it,  and  that  in  their 
religious  breasts  beat  hearts  of  patriots  and  French- 
men.” (A  voice  from  the  left  :)  “ Ah,  well,  make  sol- 
diers out  of  them.”*  This  was  turning  his  own 
argument  upon  him.  But  Brother  Philip  had  tried 
the  efficacy  of  prayer,  as  well  as  his  own  diplomatic 
skill.  While  he  went  round  among  the  members, 
encouraging  them  in  the  almost  hopeless  contest, 
he  had  the  whole  institute  to  pray.  Heaven  blessed 
his  efforts.  At  the  end  of  a stormy  debate,  it  was 
concluded,  by  a majority  of  three  hundred  and 

* Journal  Ojficiel  de  V Assemblee  Nationals,  du  13  Jitin , 1872. 


34-8 


The  Life  and  Work  of 


thirty-seven  votes,  that  the  law  referring  to  teachers 
remain  as  it  had  formerly  stood.  Thus  it  was  that 
this  great  general  was  ever  foremost  in  the  hour  of 
peril ; ever  on  the  alert  to  notice  the  threatening 
dangers  ; ever  active  to  ward  them  off  from  his  dear 
institute,  which  he  cherished  with  as  strong  affec- 
tion as  a mother  loves  her  children. 

To  continue  the  good  work  begun  by  himself  and 
Brother  Anaclet,  he  had  several  Brothers  prepare 
a series  of  text-books  on  all  subjects  taught  in  the 
Christian  Schools.  The  result  was  a series  of  books 
that  are  used  extensively  throughout  France. 
“ They  are  among  the  best,”  said  an  eminent  educa- 
tional authority,  “ as  was  recently  declared  in  the 
municipal  council  of  Paris.  And  that  which  goes 
to  prove  it  is  the  use  that  is  made  of  them  by  many 
secular  teachers,  in  preference  to  other  works.”  * 
He  kept  pace  with  all  the  educational  schemes  of 
the  day  ; where  he  saw  progress,  he  recommended 
it.  He  revised  the  “ Schools’  Conduct,”  bringing 
it  up  to  the  present  strides  made  in  primary  teach- 
ing. A new  idea  or  a new  method  was  not  rejected 
because  of  its  novelty,  if  reason  and  experience 
combined  in  approving  it.  In  the  letter  placed  at 
the  head  of  the  “ Conduct”  of  1863,  he  wrote  to  his 
dear  Brothers:  “ Teaching  has  assumed  in  these 
latter  days  a particular  character,  which  we  must 
take  into  consideration.  Proposing  to  itself,  as 
principal  aim,  to  form  the  judgment,  it  gives  less 
importance  than  it  formerly  did  to  the  cultivation 
of  the  memory ; it  prefers  making  use  of  methods 

* Le  Correspondent  du  25  Janvier , 1874,  p.  408. 


The  Ven.  J.  B.  De  La  Salle. 


349 


which  exercise  the  intelligence,  and  lead  the  child 
to  reflect,  to  account  to  itself  for  facts,  and  to  leave 
the  domain  of  words,  in  order  to  enter  that  of  ideas.” 
Here,  in  a nutshell,  is  the  embodiment  of  all  that 
is  genuine  in  the  modern  improvements  in  teaching. 
To  pass  from  words  to  things  and  thoughts,  is  cer- 
tainly a step  in  the  right  direction. 

But  he  was  too  enlightened  a superior  not  to 
know  that  religious  men  are  successful  teachers  only 
according  as  they  are  fervent  religious.  He  there- 
fore took  every  possible  means  to  revive  the  zeal 
and  pious  sentiments  of  the  Brothers.  He  wrote, 
and  caused  to  be  written,  books  of  meditation  suited 
to  the  tastes  and  occupations  of  the  Brothers. 
They  cover  the  whole  ground  of  the  spiritual  life. 
All  devotions  consistent  with  the  spirit  of  his  insti- 
tute, and  that  had  received  the  approbation  of  the 
Church,  were  very  dear  to  him.  As  the  result  of 
experience,  he  found  that  teachers,  more  than  others, 
need  that  the  conscience,  the  heart  and  the  relig- 
ious feelings  be  kept  tender,  while  the  mind  pro- 
gresses in  scientific  pursuits.  It  was  his  opinion,  in 
common  with  many  saints,  that  no  subject  is  more 
likely  to  produce  this  tenderness  than  the  contem- 
plation of  the  Man  of  Sorrows.  So  we  have  a book 
of  meditations  upon  the  “ Passion  of  our  Lord.” 
“ Should  we  not,”  he  asks,  “ as  religious,  meditate 
especially  on  the  sacred  passion?  All  in  the  life 
we  have  embraced  speaks  to  us  of  Jesus  suffering; 
His  image  is  constantly  before  our  eyes;  we  have 
in  hand,  and  even  carry  always  about  us,  the  sacred 
book  which  contains  the  recital  of  His  sorrows.” 


350 


The  Life  and  Work  of 


In  harmony  with  this  work,  and  in  similar  senti- 
ment, are  the  treatises  on  “ The  Holy  Eucharist” 
and  on  “ The  Sacred  Heart.” 

The  love  of  Christ  is  so  closely  allied  to  that  of 
His  holy  Mother,  that  the  author  whose  devotion 
induces  him  to  write  upon  the  love  displayed  by 
the  Son  in  the  “ banquet  of  charity,”  will  also  feel 
pleasure  in  relating  the  wonderful  prerogatives  of 
her  from  whose  pure  substance  was  taken  the  sacred 
body  which  is  our  portion  in  the  feast  of  the  Lamb. 
One  of  the  freshest  of  the  series  is  that  on  the  Most 
Blessed  Virgin.  It  deserves  a careful  reading  from 
all  those  who  seek  new  lights  by  which  to  learn  the 
beauties  of  the  “ Vessel  of  Singular  Devotion.” 

Not  satisfied  with  inspiring  love  for  Mary,  he 
would  also  promote  an  ardent  attachment  to  the 
holy  patron  and  protector  of  the  Brothers’  Institute. 
His  zeal  induced  him  to  prepare  a work  in  which 
to  utter  the  praises  of  the  man  whom  the  Scriptures 
call  the  Just.  What  the  sacred  text  has  not  re- 
corded, nor  tradition  handed  down  to  us,  his  en- 
lightened piety  suggests.  His  views  were  founded 
on  the  strictly  devotional  aspects  of  the  subject,  and, 
as  a critic  has  remarked,  in  all  Brother  Philip’s 
works  on  such  subjects  there  is  scarcely  one,  if 
one,  reference  to  miraculous  events,  piously  believed 
to  have  occurred,  or  those  commonly  accepted  but 
unapproved  relations  that  form  so  large  a portion 
of  even  the  best  works  of  this  nature.  From  this 
it  must  not  be  imagined  that  he  was  tainted  with  the 
“ liberalism  ” that  condescends  to  discard  so  much 
that  is  edifying.  The  “ Catechism  in  Examples  ” 


The  Ven.  J.  B.  De  La  Salle . 


35i 


which  he  caused  to  be  prepared,  wherein  each 
sacrament,  commandment  or  dogma  is  illustrated- 
by  several  historical  relations,  would  disprove  the 
charge;  but  he  seems  to  have  felt  that,  in  speaking 
to  religious  who,  as  various  authors  have  remarked, 
are  slowest  to  believe,  though  strongest  in  their 
convictions,  he  should  avoid  any  assertion  or  pro- 
position, historical,  traditional,  or  of  pious  accept- 
ance, unless  founded  upon  the  authority  of  some 
recognized  leader  in  the  Church.  His  practical 
good  sense  and  experience  also  taught  him  that  all 
true  devotion  must  be  founded  on  the  knowledge 
and  love  of  God,  and  our  acquaintance  with,  and 
detestation  of,  the  lurking  passions  of  our  hearts. 
Under  such  impressions  he  undertook  to  prepare 
the  “ Particular  Examen.”  Herein  are  found  three 
hundred  and  seventeen  subjects,  bearing  on  the 
whole  range  of  the  duties  of  the  man,  the  Christian, 
and  the  religious.  These  chapters  include  subjects 
from  “ The  Creation”  to  that  of  “ Study.”  This 
book  shows  the  powers  of  his  searching  mind  in  a 
special  manner.  It  proves  him  to  have  understood 
the  folds  of  heart  and  intellect  in  an  eminent  degree. 
But  there  was  one  form  of  composition  in  which 
Brother  Philip's  pen  was  particularly  facile  and  effi- 
cient: it  is  the  writing  of  circular-letters.  In  these 
he  poured  out  his  whole  soul.  His  iron  resolve,  his 
virtuous  heart,  his  fatherly  care,  his  tender  piety,  his 
love  for  the  institute, — all  speak  with  inspiring  elo- 
quence from  the  pages  of  these  letters  ; all  proclaim 
the  broad-viewed  intellect,  and  the  large,  loving 
heart  that  embraced  the  whole  world  in  its  charity. 


352 


The  Life  and  Work  of 


Amid  the  preoccupations  of  a life  so  busily 
employed,  good  Brother  Philip  still  found  time  to 
think  over,  and  give  expression  to,  his  feelings  on 
the  sufferings  of  our  Holy  Father,  Pius  IX.  There 
was  between  these  two  characters  close  affinity. 
They  loved  each  other  dearly.  Their  hearts  beat 
in  perfect  unison.  Therefore,  the  late  injustices  of 
which  the  Sovereign  Pontiff  was  a victim,  were  a 
source  of  great  anguish  to  the  noble-hearted 
superior.  In  the  circular  he  issued  upon  the 
occasion  of  his  last  visit  to  his  Holiness,  he  uses  the 
following  language,  in  reference  to  the  gratitude 
manifested  by  the  Supreme  Pontiff  upon  receiving 
through  him  a donation  from  the  institute. 

“Thanks,”  said  the  Holy  Father,  “ for  this  filial 
souvenir.” 

“ Yes,  my  dear  Brothers,”  says  the  superior,  “ it  is 
sad,  it  is  lamentable,  it  is  heart-rending,  to  see  the 
Vicar  of  Christ,  heretofore  a powerful  sovereign, 
needing  an  alms  from  his  own  children,  and  obliged 
to  say  ‘ Thank  you/ 

“ This  word  will  touch  you,  I am  certain,  my 
dear  Brothers,  as  it  has  equally  touched  us;  it 
will  inspire  you  with  the  noble  thought  of  renew- 
ing this  offering ; you  will  have,  once  more,  the 
merit  of  relieving  Jesus  Christ  in  the  person  of 
His  worthy,  elevated,  illustrious,  but  sorely-tried 
representative.” 

In  thus  showing  his  devotion  to  the  Holy  See, 
he  faithfully  imitated  the  Venerable  Founder  of  the 
institute,  who  sent  special  orders  to  the  Brothers  in 
Rome  to  make  a visit  to  the  tombs  of  SS.  Peter 


The  Ven.  J.  B.  De  La  Salle . 


353 


and  Paul,  there  to  pray  that  his  Brothers  might 
ever  remain  faithful  to  the  visible  head  of  the 
Church. 

Brother  Philip  took  a holy  pride  in  his  institute, 
because  he  saw  in  it  the  means  of  doing  so  much 
good.  He  experienced  great  pleasure  in  seeing 
others  having  a similar  interest  in  it.  Though  very 
reticent,  as  a rule,  he  never  failed  to  give  public 
recognition  of  esteem  to  such  as  had,  within  their 
sphere,  done  or  said  something  complimentary  to 
the  institute.  On  the  occasion  of  the  holding  of  a 
general  chapter,  the  delegates  from  America  paid 
a visit  to  the  college  of  Passy,  and  one  of  their 
number,  after  an  entertainment,  spoke  of  “ Our 
holy  Institute,  the  model  republic/'  The  fact  was 
repeated  to  the  venerable  superior,  and  when  he  met 
the  Brother,  he  embraced  him,  and  said:  “ Thanks 
for  your  filial  sentiment : we  are  all  members  of  this 
republic,  and  we  must  all  labor  to  preserve  its  demo- 
cracy of  spirit/' 

It  was  this  love  and  solicitude  for  his  institute 
that  led  him  to  desire  that  some  one  less  unworthy, 
as  he  thought,  should  be  placed  in  the  position  he 
had  honored  during  so  many  years.  A powerful 
appeal,  in  which  the  recital  of  his  labors  was 
corroborated  by  his  careworn  and  delicate  appear- 
ance, could  not  induce  the  chapter  to  accept  a 
resignation  which  they  felt  it  would  be  nothing 
more  than  justice  to  entertain,  under  other  circum- 
stances. He  was  thus  continued  in  office,  and 
constrained  to  keep,  till  the  end,  a burden  he  had 


354 


The  Life  and  Work  of 


never  sought, — one  which  his  virtues  and  talents 
had  imposed  upon  him,  and  which  his  immense 
experience  rendered  it  advisable  to  insist  that  he 
should  not  relinquish. 

Some  few  months  after  the  close  of  the  general 
chapter,  Brother  Philip  was  called  to  Rome,  as 
heretofore  narrated,  and  upon  his  return  felt  greatly 
fatigued.  His  health,  which  had  previously  been 
sustained  only  through  the  greatest  care,  gave 
way  under  the  strain  that  had  been  given  it,  and 
he  retired,  one  morning,  after  Holy  Mass  and  com- 
munion, never  to  rise  from  his  modest  couch. 

He  had  now  received  the  highest  rewards  which 
Divine  Providence,  the  Church,  and  society  can 
bestow  in  this  world.  He  had  witnessed  the  first 
halo  of  glory  placed  around  the  brow  of  his  Vener- 
able Father  and  Founder ; through  the  medium 
of  the  electric  current,  the  blessing  of  the  common 
father  of  the  faithful  was  sent  him,  to  soothe  the 
last  hours  of  a well-spent  life;  and  the  Cardinal- 
Archbishop  of  Paris  came,  on  the  sixth  of  January, 
to  pay  the  debt  of  gratitude  due  to  one  who  had 
done  so  much  for  Catholicity  in  France. 

The  gay  capital  was  not  aware  that  so  powerful 
an  interest  was  centred  in  a simple  Frere  des  Ecoles 
Chretiennes ; still  the  hand  of  death  was  scarcely 
fixed  upon  him  in  the  early  hours  of  the  seventh, 
when  thousands  called  for  a public  expression  of  the 
nation’s  gratitude  to  the  nation’s  servant.  The 
humility  of  the  superior  had  led  him  to  prescribe 
that  the  simplicity  of  his  rule  should  be  observed  in 


The  Ven.  J.  B.  De  La  Salle . 


355 


the  last  obsequies;  but  Brother  Philip,  as  has  been 
remarked,  belonged  not  only  to  the  Christian 
Brothers,  but  to  the  Christian  world,  and  the  latter 
insisted  upon  doing  him  homage  when  he  could  no 
longer  resist  or  escape  it.  His  modesty  had  re- 
quired that  the  Cross  of  the  Legion  of  Honor, 
received  during  the  time  of  the  nation’s  greatest 
humiliation,  should  not  be  placed  upon  his  breast. 
Gratitude  was  not  to  be  cheated,  however;  as  an 
officer,  equally  decorated,  taking  his  cross  from 
his  bosom,  and  placing  it  upon  the  noble  but  pulse- 
less heart  of  the  great  general,  exclaimed  : “ If  I have 
deserved  this  decoration,  I owe  it  to  the  sentiments 
of  religion  and  patriotism  with  which  Brother 
Philip  inspired  me/’ 

The  people  had  spoken.  Nor  was  the  Church 
silent.  His  Eminence,  Cardinal  Guibert,  of  Paris, 
issued  a letter  to  all  the  clergy  in  his  archdiocese 
upon  the  death  of  the  Brother.  “ What  he  has  done,” 
says  this  good  successor  of  martyrs,  “ need  not  be 
repeated  here  ; the  whole  world  has  been  a witness 
thereof.  He  has  restored  and  renewed,  in  some  sort, 
the  work  of  the  Venerable  de  La  Salle.  He  under- 
stood the  nature  of  his  mission  with  rare  superiority 
ot  intelligence,  and,  without  leaving  the  bounds  of 
modesty,  governed  his  society  with  a power  of  will 
not  less  remarkable.  Bv  the  extension  and  develop- 
ment which  he  gave  his  work,  he  proved  how 
fruitful  was  the  charitable  thought  that  had  inspired 
the  holy  Founder. 

“ Brother  Philip  consecrated  himself  entirely  to 
the  service  of  the  people,  and  he  might  well  say 


356 


The  Life  and  Work  of 


that  his  mission  was  to  teach  the  poor  : Evangelizare 
pauperibus  misit  me . In  addressing  youth,  he  could 
say  to  them,  in  the  words  of  St.  Paul  to  the 
Corinthians:  4 For,  if  you  have  ten  thousand  in- 
structors in  Christ,  yet  not  many  fathers  who  love 
you  as  I Nam  si  decern  millia  pcedagogorum  habeatis , 
sednon  multos patres . Four  hundred  thousand  chil- 
dren learned  from  him  and  his  to  become  good 
Christians,  and  citizens  fit  to  fulfil  all  the  duties  of 
their  future  professions.  While  others  spend  their 
zeal  in  spreading  false  ideas,  that  lead  away  the  souls 
of  youth,  excite  their  wicked  passions,  and  inspire 
the  ignorant  with  thoughts  of  pride  and  presumption, 
he  labored  to  make  the  sons  of  the  people  honest, 
and  wanting  neither  in  requisite  instruction,  nor  in 
the  virtues  which  are  still  more  necessary. 

“ Placed  by  Providence  at  the  head  of  one  of  the 
most  important  enterprises  that  have  been  under- 
taken for  the  good  of  humanity,  in  spite  of  his 
modesty  and  the  simplicity  of  his  life,  he  became  one 
of  the  most  useful,  the  most  popular,  and  we  may 
even  say,  one  of  the  most  distinguished  men  of  our 
day.  No  ordinary  capacity,  zeal  and  perseverance 
were  required  to  administer,  during  so  many  years, 
the  affairs  of  a society  spread  throughout  the  world. 
Indeed,  all  those  who  became  acquainted  with  him 
were  struck  by  his  rare  wisdom,  as  much  as  by  his 
virtue. 

“ The  death  of  Brother  Philip  has  given  rise  to  a 
public  mourning  in  the  capital.  The  aisles  of  the 
great  church  of  St.  Sulpice  could  not  contain  the 


The  Ven.  J.  B . De  La  Salle. 


35  7 


crowds  that  gathered  around  his  modest  coffin. 
There  were  persons  of  every  class,  who  represented 
all  that  was  noble,  respected  and  religious  in  society. 
Two  cardinals,  several  bishops,  and  a great  number 
of  the  clergy,  were  among  the  assembly.  Their 
presence  testified  the  gratitude  of  the  Church  to 
this  ‘good  and  faithful  servant/  and  spoke  of  the 
value  placed  upon  the  services  of  the  Brothers  of  the 
Christian  Schools.” 

Not  only  in  France  were  such  honors  paid  his 
memory  ; throughout  the  entire  world,  in  eleven 
hundred  and  sixty-one  communities,  containing  two 
thousand  one  hundred  and  forty-four  schools,  num- 
bering seven  thousand  four  hundred  and  twelve 
classes,  prayers  were  offered  for  the  departed 
general.  Where  the  children  of  two  hemispheres 
manifested  such  sorrow,  their  common  father  could 
not  remain  silent.  The  crowning  glory  of  Brother 
Philip’s  career  will  be  found  in  the  testimony  borne 
in  his  favor  by  his  Holiness,  Pius  IX,  who  said  : — 

“ God,  who,  for  the  accomplishment  and  the  pro- 
gress of  His  works,  employs  fitting  instruments, 
who  assists  by  opportune  help,  and  distinguishes  by 
His  gifts  men  chosen  for  this  purpose,  granted  you 
for  many  years  the  excellent  superior  you  have  just 
lost.  To  him  did  He  give  a sound  mind  in  a sound 
body  ; him  did  He  enrich  with  the  spirit  of  faith  and 
charity.  And,  that  he  might  not  be  seduced  by  the 
wind  of  unsound  doctrines  that  blows  in  every  direc- 
tion, He  attached  his  heart  and  his  mind  to  this  chair 
of  truth  which  your  superior  always  surrounded 
with  the  worship  of  an  humble  veneration  and  an 


358 


The  Life  and  Work  of 


ardent  love.  Such  is  the  source  whence  he  de- 
rived the  virtue  of  fecundity,  by  which  he  quintupled 
the  family  of  which  he  had  received  the  direction, 
and  which  permitted  him  to  offer  its  beneficent 
ministrations  to  the  most  distant  countries.  And 
as  by  a careful  and  religious  training,  by  the  exercises 
of  a regular  life,  through  his  frequent  exhortations, 
and  a diligent  vigilance  over  all  things,  as  also  by 
his  pious  writings,  your  superior  had  filled  the 
members  of  his  congregation  with  his  own  senti- 
ments, they  have  become  most  useful,  not  only  to 
religion,  but  likewise  to  their  country,  to  which  they 
rendered  admirable  services  of  charity  during  its 
reverses.  It  is,  therefore,  with  reason  that  you  weep 
his  loss  ; but,  as  his  spirit  lives  and  flourishes  among 
you,  we  doubt  not  that  there  are  many  more  besides, 
from  whom  you  will  elect  a man  able  to  preserve 
and  to  advance  the  work  which  your  deceased 
superior  has  developed,  perfected,  and  propagated 
by  his  prolonged  and  incessant  labors.  This  we 
desire,  and  for  the  purpose  we  implore  the  blessing 
of  heaven  upon  you.” 

Eleven  thousand  loving  hearts  thrilled  with  grati- 
tude at  this  mark  of  affection  bestowed  upon  their 
departed  chief,  and  of  sympathy  to  themselves,  by 
the  Vicar  of  Christ.  It  was  not  without  a holy  dread 
that  Brother  Jean-Olympe  took  the  reins  of  govern- 
ment, as  successor  of  the  great  and  good  Brother 
Philip.  He  was  elected  on  the  ninth  of  April,  1874. 
His  long-continued  services  as  novice-master,  and 
the  general  esteem  in  which  he  had  been  held  as 
assistant,  gave  the  fondest  hopes  for  his  administra- 


The  Ven.  J.  B.  De  La  Salle . 


359 


tion.  The  love  he  constantly  manifested  for  the 
aged,  and  his  kindness  to  the  young,  gained  him  all 
hearts.  In  the  first  twelve  months  of  his  generalship 
he  had  opened  no  less  than  thirty  communities  ; 
but  all  the  cherished  hopes  of  his  children  were 
chilled  at  the  unexpected  intelligence  that  cast  a 
gloom  over  the  institute,  when  its  members  learned 
that,  on  the  seventeenth  of  April,  1875,  their  vener- 
ated general  had  gone  to  receive  his  reward,  after 
an  illness  which  had  declared  itself  on  the  anniver- 
sary of  his  election.  During  his  generalship,  he  had 
shown  many  marks  of  special  confidence  to  his  fifth 
assistant,  Brother  Irlide,  in  whose  zeal  and  intelli- 
gence he  had  great  reliance.  In  this  confidence  the 
entire  council  concurred  ; and  when  the  Brothers 
from  the  four  quarters  of  the  globe  had  again  as- 
sembled, to  Brother  Irlide  was  given  the  task  of 
continuing  the  work  of  the  Venerable  de  La  Salle. 
The  prayer  of  his  numerous  children  is  that  he  may 
be  long  left  to  them. 


3oo 


The  Life  and  Work  of 


CHAPTER  III. 


The  Venerable  de  La  Salle  and  his  Work — His  Virtues. — Gratitude  of 
the  Church  and  her  Children. — The  Monument  at  Rouen. — Extracts 
from  the  discourses. — The  one  Thing  still  asked  by  the  Catholics 
World  for  the  Venerable  de  La  Salle. 


In  the  scope  of  the  work  established  by  the 
Venerable  de  La  Salle,  every  form  of  intellectual 
want  finds  its  fitting  place  ; the  success  that  has 
blessed  the  work  is  due  to  a method  which  has 
deserved  the  praise  of  men  whose  greatest  satisfac- 
tion would  be  to  chronicle  its  failure.  But  this  Vener- 
able  Founder  could  scarcely  have  foreseen  the  full 
extent  of  the  magnitude  of  the  work  he  had  begun. 
That  were  not  in  keeping  with  the  greatness  of  his 
soul.  Few  great  men  die  in  splendor.  When  saint- 
liness of  life  is  combined  with  greatness  of  action, 
they  leave  the  field  of  their  labors  with  an  air  of  dis- 
appointment, accounting  themselves  unprofitable 
servants,  whose  efforts  failed  because  of  their  un- 
worthiness. Only  the  Master  of  action  could  say, 
“ It  is  consummated.”  Only  He  could  compass  the 
whole  length  and  breadth,  and  depth  and  height,  of 
His  work.  To  all  others  is  it  given  but  to  approach 


The  Ven.  J.  B.  De  La  Salle . 


361 


more  or  less  proximately  the  ideal  of  action  in  their 
minds ; and  looking  rather  to  what  they  have  not 
done  than  to  what  they  have  done,  they  count  their 
lives  of  small  worth,  and  wonder  why  men  applaud 
such  failures.  But  this  weakness  of  their  nature  is 
the  source  of  their  strength.  They  do  so  much, 
because  they  think  they  are  doing  so  little : the 
Venerable  de  La  Salle  was  no  exception  to  the  rule. 
The  guiding  principle  of  his  life  was  such  as  to 
foster  these  sentiments  of  humility  and  self-de- 
preciation. That  principle  was  the  spirit  of  faith. 
He  was  so  impregnated  with  it,  that  he  infused  it 
into  his  institute,  and  it  has  also  become  the  secret 
of  its  success.  “ The  spirit  of  this  order/'  says  he, 
in  the  Rules  and  Constitution  of  the  Brothers,  “ is, 
firstly,  a spirit  of  faith,  which,  should  engage  those 
who  compose  it  to  look  upon  everything  with  the 
eye  of  faith,  to  do  all  their  actions  for  God,  and  to 
attribute  all  to  him.  Those  who  have  not  this  spirit , 
those  zvho  have  lost  it,  should  be  regarded  as  dead  mem- 
bers, and  they  should  look  upon  themselves  as  such,  be- 
cause they  are  deprived  of  the  life  and  grace  of  their 
state/'*  What  a grand  protest  against  the  scepticism 
of  the  age  is  not  the  life  of  a Brother  so  actuated ! 

The  Comtist  may  deny  the  existence  of  God  ; the 
Cosmist  may  relegate  Him  to  the  unknowable ; 
the  Pantheist  may  identify  Him  with  nature;  but 
the  Christian  Brother  lives  under  His  eye,  confess- 
ing His  name,  proclaiming  His  threefold  personality, 
adoring  His  holiness,  thinking  of  His  presence.  A 
life  so  actuated  must  needs  be  a holy  life. 


Rules,  p.  22. 

16 


362 


The  Life  and  Work  of 


The  Venerable  Founder’s  letters  breathe  the  same 
holy  spirit  of  implicit  faith.  It  was  his  heart’s 
desire  to  see  the  Brothers  looking  upon  everything 
as  God  considered  it,  free  from  all  human  motives. 
The  confidence  which  this  sublime  and  heroic  faith 
produced  was  equally  remarkable.  In  the  midst  of 
danger  and  trial  he  was  calm  and  hopeful.  When 
others  hoard  up  their  treasures  for  days  that 
threaten  to  be  sad,  he  gives  his  whole  substance 
to  the  poor,  relying  upon  Him  who  feeds  the  birds 
of  the  air.  Where  good  is  to  be  done,  he  never 
hesitates;  once  the  will  of  God  is  manifested,  he 
begins  to  act ; he  does  his  share,  satisfied  that 
God,  who  never  allows  Himself  to  be  outdone  in 
generosity,  will  supply  the  rest.  His  charity  like- 
wise led  him  to  sacrifice  himself  for  the  little  ones 
of  Christ.  For  these  he  relinquishes  position  and 
emoluments;  he  becomes  poor  with  the  indigent, 
and  breaks  to  hitherto  famishing  souls  the  bread  of 
the  word  of  God.  In  every  circumstance  he  cried 
out : “ Lord,  what  wilt  Thou  have  me  to  do  ? Speak, 
Lord,  Thy  servant  heareth.”  He  is  called  to  form  a 
body  of  teachers,  and  his  charity  induces  him  to  in- 
struct the  smallest  children  in  the  simplest  elements ; 
his  love  of  his  neighbor  makes  him  desire  to  succor 
all  who  suffer,  to  console  all  who  mourn,  to  bear 
the  burdens  of  all  who  are  heavily  laden.  What 
humility,  joined  to  Christian  independence,  do  we 
see  in  all  his  undertakings  ! He  never  did  anything 
to  secure  the  favor  of  men . In  all  things  he  vows 
to  do  what  will  be  for  the  best,  without  regarding 
human  motives,  or  what  men  may  say.  But  there 


The  Ven.  J.  B.  De  La  Salle. 


363 


is  one  thing  he  prefers:  it  is  to  obey  rather  than 
command.  The  good  child  is  not  more  docile 
than  he.  His  whole  life  is  a struggle  to  avoid 
honors  and  responsibilities,  which  pursue  him  all  the 
more  earnestly.  He  looks  upon  himself  as  a worm 
of  the  earth,  and  the  least  of  men;  he  is  nothing  in 
his  own  eyes;  if  success  crown  his  efforts,  to  God 
is  given  the  glory.  “ Praised  be  His  holy  name,” 
he  says  in  his  greatest  afflictions,  as  in  his  most 
prosperous  hours.  His  spirit  of  simplicity  leads 
him  to  entertain  extraordinary  devotion  to  the  Divine 
Infancy,  which  appears  in  all  his  writings.  He 
places  his  institute  under  the  special  protection  of 
the  Holy  Infant,  and  rejoices  most  amid  the  poverty 
of  Vaugirard,  which  recalls  to  his  mind  the  events  in 
Bethlehem.  In  all  the  storms  of  passion  he  found 
in  prayer  a precious  oil  to  throw  upon  the  troubled 
waters  of  his  soul,  and  calm  ensued.  When  humili- 
ation pursued  him,  he  had  a chosen  retreat  to 
which  he  betook  himself  for  strength  and  resig- 
nation ; he  had  a bosom  friend  to  whom  he  addressed 
himself  with  the  certaint}'  of  being  heard.  To  Him 
he  opened  his  bleeding  heart,  and  there  received 
the  embraces  of  the  Divine  Consoler ; there  he 
rested,  free  from  the  imputations  of  men  who  could 
not  understand  his  acts,  nor  the  intention  with 
which  they  had  been  performed.  When  his  soul 
was  in  agony,  caused  by  the  malicious  tongues  and 
the  wicked  pens  of  exulting  enemies,  he  had  a 
chosen  harbor  whither  he  directed  his  steps  ; he 
prostrated  himself  in  silent,  but  imploring  prayer 
before  the  Divine  “ Prisoner  of  the  Tabernacle.” 


364 


The  Life  and  Work  of 


Each  morning,  even  when  excruciating  pain  was 
his  portion,  the  Venerable  servant  of  God  hastened 
to  the  altar  to  offer  the  Lamb  of  propitiation  there- 
with all  the  actions  of  the  incoming  day.  In 
presence  of  this  Spouse  he  could  spend  not  only  one, 
but  many  hours,  watching  with  the  Sacred  Heart 
that  never  slumbers.  His  ardent  belief  in  the  real 
presence  made  him  see  the  love,  the  beneficence, 
the  beauty  of  the  mystery  of  the  Blessed  Eucharist. 
There  he  was  inspired  with  that  hope  that  led 
him  to  expect  all  from  Him  who  strengthens  us; 
and  when  the  day  was  over,  when  another  bead 
had  been  added  to  his  chaplet  of  life,  with  what 
love  he  prostrated  himself  anew  before  the  “ Silent 
Watcher,”  and  begged  Him  to  bless  the  closing 
hours  of  a day  in  which  he  had  endeavored  to  pro- 
cure His  glory  and  to  extend  His  kingdom  ! The 
holy  Founder’s  only  desire  was  to  be  dissolved 
and  to  live  with  Christ;  and  as  he  knew  that  we 
cannot  suddenly  love  that  which  we  have  studi- 
ously or  through  carelessness  avoided,  he  ever  bore 
in  mind  that,  to  sing  the  praises  of  the  Lamb  in 
eternity,  men  must  learn  the  first  notes  of  the 
heavenly  music  on  earth,  by  prayer  and  good 
deeds. 

To  maintain  this  spirit,  he  recommended  and 
practised  devotion  to  Jesus,  to  His  blessed  Mother, 
Mary,  and  to  His  foster-father,  St.  Joseph.  From 
meditation  on  the  sufferings  of  the  sacred  humanity 
of  Jesus,  he  learned  how  to  bear  up  with  the  trials 
that  surrounded  him  in  life ; from  his  affection  for 
Mary,  in  whose  immaculate  heart  he  loved  to  find 


The  Ven.  J.  B.  De  La  Salle . 


365 


refuge  in  hours  of  temptation,  he  imbibed  that  un- 
sullied chastity  that  shone  so  conspicuously  as  to 
enable  Brother  Barthelemy  to  say  of  him  that  he 
“believed  him  to  be  among  the  virgins;”  from  his 
contemplation  of  St.  Joseph — his  retired  life,  his 
sublime  charge,  his  sanctity — he  strengthened  in 
himself  that  spirit  of  retreat  and  flight  from  the 
world  which  he  so  urgently  recommends  to  his 
children,  and  found  in  him  a powerful  protector  in 
whose  name  he  consecrated  his  institute  to  God ; 
and  under  his  patronage  it  became  so  useful  to  the 
Church  as  to  lead  Pius  IX  to  say  that  “ it  seems  to 
have  been  established  rather  for  our  da}'  than  for 
his  own  time.”  To  preserve  his  Brothers  in  this 
spirit  of  faith  and  piety  by  which  he  and  they  were 
animated,  he  urged  upon  them  to  practise  mental 
prayer.  This  he  regarded  as  the  most  powerful 
means  of  preserving  union  with  God.  “ Mental 
prayer,”  he  used  to  say  to  them,  “must  be  your 
principal  support ; never,  therefore,  fail  in  it,  save 
when  ill.  It  will  dissipate  the  darkness  and  igno- 
rance of  your  mind.  ...  You  are  in  the  presence 
of  God  : what  a favor  ! Be  not  anxious  for  sensible 
devotion:  rather  fear  and  distrust  it.” 

Such  a life,  in  which  the  glory  of  God  was  pro- 
cured, not  only  in  the  practice  of  the  most  heroic 
virtue,  but  likewise  in  the  benefits  mankind  have 
derived  therefrom,  could  not  remain  without  the 
public  recognition  of  the  Church  and  her  children  ; 
and  there  is  every  reason  to  look  for  the  near  ap- 
proach of  the  day  when  the  “ true  friend  of  youth  ” 
will  have  altars  erected  under  his  patronage  wher- 


366 


The  Life  and  Work  of 


ever  stands  a school  in  his  name  and  that  of  his 
institute. 

On  the  eighth  of  May,  1840,  Gregory  XVI  per- 
mitted the  cause  of  La  Salle's  canonization  to  be 
introduced  into  the  Roman  courts,  and  then  de- 
clared him  Venerable.  On  the  twelfth  of  Septem- 
ber, 1840,  the  decree  stating  that  no  public  homage 
had  been  rendered  the  Venerable,  was  published; 
the  twenty-second  of  September,  1842,  another 
decree,  determining  the  reputation  of  the  Venerable, 
because  of  the  sanctity  of  his  life,  was  issued  ; on 
the  sixteenth  of  April,  1842,  the  proceedings  at 
Rome  were  approved  ; those  of  Rheims  and  Rouen 
were  also  admitted  on  the  sixth  of  September,  1846. 

The  Archbishops  of  Paris,  Rheims  and  Rouen 
were  next  instructed  to  collect  all  the  writings  of  the 
Venerable,  and  to  submit  them  to  the  examination 
of  theologians.  The  research  was  prolonged  and 
close ; and  though  many  writings  had  been  in  part 
prepared  by  La  Salle,  it  was  decided,  on  the  tenth 
of  January,  1852,  that,  with  the  exception  of  thirty- 
four  autograph  letters,  it  was  not  certain  that  the 
works  submitted  had  been  written  by  him.  They 
were,  therefore,  thrown  out  as  of  no  value  as 
testimony.  Next,  the  process  of  beatification  was 
continued  by  an  examination  of  the  virtues  of  the 
Venerable  servant  of  God. 

On  the  thirtieth  of  November,  1873,  the  Sacred 
Congregation  of  Rites,  in  public  session,  presided 
over  by  the  Sovereign  Pontiff,  decided  that  “ the 
Venerable  servant  of  God,  Jean  Baptiste  de  La 
Salle,  has  practised  the  theological  virtues  of  faith, 


The  Ven . J.  B . De  La  Salle . 


367 


hope  and  charity,  toward  God  and  toward  his 
neighbor;  as  also  the  cardinal  virtues  of  prudence, 
justice,  temperance  and  fortitude,  and  their  depen- 
dent virtues,  in  a heroic  degree. ” 

The  Church,  therefore,  has  for  the  present  given 
all  the  honor  to  the  Venerable  servant  of  God  that 
the  circumstances,  and  the  rigid  character  of  her  pro- 
ceedings, will  allow.  But  the  world,  which  sees  the 
good  that  is  derived  from  the  work  of  the  Venerable 
de  La  Salle,  has  not  waited  for  the  final  verdict  of 
our  holy  Mother  before  paying  its  debt  of  gratitude. 
This  it  generously  requited  on  the  second  of  June, 
1875.  On  that  day,  in  the  city  of  Rouen,  it  erected 
a monument  to  the  Venerable  lean  Baptiste  de  La 
Salle. 

The  monument  is  worthy  of  the  subject.  The 
arms  of  Rheims,  his  native  city ; those  of  his  noble 
family;  those  of  the  institute  that  he  founded  ; those 
of  Rouen,  the  beloved  city  in  which  he  placed 
the  cradle  of  the  institute,  where  he  died,  and 
where  his  precious  remains  are  preserved,  will 
be  found  represented.  The  bas-reliefs,  which  per- 
petuate the  memory  of  two  remarkable  incidents  in 
the  Venerable’s  life,  will  also  be  noticed:  the  first 
represents  him  distributing  his  patrimony  to  the 
poor;  in  the  other,  James  II  is  seen  visiting  the 
school- room  in  which  the  fifty  young  Irish  lads 
were  instructed.  At  the  four  corners  are  figures  of 
the  children  who  represent  every  part  of  the  world. 
This  is  one  of  the  most  pleasing  features  of  the 
monument.  “ O little  children  ! how  eloquent  you 
are!  and  how  much  better  than  the  most  brilliant 


368  TJie  Ven.  % B.  De  La  Salle. 

/ 

discourse  you  speak  the  glory  ot  the  Venerable  de 
La  Salle ! ”*  From  the  base  of  the  fountain  gush 
forth  limpid  streams,  symbolical  of  the  instruction 
which  has  been,  distributed  to  the  people  by  tms 
great  servant  of  God.f  **** 

France  has  paid  her  tribute  to  the  genius  of 
modern  education,  but  the  Catholic  world  still 
clamors  for  other  honors:  she  appeals  to  Rom^to 
crown  the  saint.  Four  hundred  thousand  children 
and  twelve  thousand  Brofh^fs  ask  to  repeat  aloud  : 
“ Blessed  Jea  n-  Baptiste  Lj£  Salle)' pray  for  us  who 

have  recourse  to  thee."  The  supplication  would  be 
reechoed  by  millions,  from  all  quarters  of  the  globe. 
Rome  abides  her  time;  but  the  day  cannot  be 
far  distant  when  the  pious  wish  will  be  fulfilled. 

Chantrel,  Monument  du  Ven.  de  La  Salle , p.  88. 
t Historical  justice  makes  it  worthy  of  mention  that  the  initiative  in 
the  erection  of  this  monument  was  taken  by  M.  Doudiet  d’Austrive  of 
Rouen. 


7 


